A HISTORY OF THE INQUISITION IN THE MIDDLE AGES - Volume 2 cont.


CHAPTER III.
THE SPANISH PENINSULA.

THE kingdom of Aragon, stretching across both sides of the Pyrenees, with a population kindred in blood and speech to that of Mediterranean France, was particularly liable to inroads of hereasy from the latter. The Counts of Barcelona had been Carlovingian vassals, and even owned a shadowy allegiance to the first Capetians. We have seen how ready were Pedro II. and his successors to aid in resisting Frankish encroachments, even at the cost of encouraging, heresy, and it was inevitable that schismatic missions should be established in populous centres such as Barcelona, and that heretics, when hard-pressed, should seek refuge in the mountains of Cerdaña and Urgel. In spite of this, however, heresy never obtained to the west of the Pyrenees the foothold which it enjoyed to the east. Its manifestations there were only spasmodic, and were suppressed with effort comparatively slender.

It is somewhat remarkable that we hear nothing specifically of the Cathari in Aragon proper. Matthew Paris, indeed, tells a wild tale of how, in 1234, they were so numerous in the parts of Spain that they decreed the abrogation of Christianity, and raised a large army with which they burned churches and spared neither age nor sex, until Gregory IX. ordered a crusade against them throughout western Europe, when in a stricken field they were all cut off to a man; but this may safely be set down to the imagination of some pilgrim returning from Compostella and desiring to repay a night's hospitality at St. Alban's. In the enumeration of Rainerio Saccone, about 1250, there is no mention of any Catharan organization west of the Pyrenees. That many Cathari existed in Aragon there can be no doubt, but they are never described as such, and the only heretics of whom we hear by name are los encabats--the Insabbatati or Waldenses. It will be remembered that it was against these that the savage edicts of Alonso II. and Pedro II. were directed, towards the close of the twelfth century. *

After this, for a while, persecution seems to have slept. The sympathies and ambition of King Pedro were enlisted with Raymond of Toulouse, and after his fall at Muret, during the minority of Jayme I., the Aragonese probably awaited the results of the Albigensian war with feelings enlisted in favor of their race rather than of orthodoxy. As it drew to a close, however, Don Jayme, in 1226, issued an edict prohibiting all heretics from entering his kingdom, doubtless moved thereunto by the numbers who sought escape from the crusade of Louis VIII., and he followed this, in 1228, with another, depriving heretics, with their receivers, fautors, and defenders, of the public peace. The next step, we are told by the chroniclers of the Inquisition, was taken in consequence of the urgency of Raymond of Pennaforte, the Dominican confessor of the young king, who prevailed on him to obtain from Gregory IX. inquisitors to purge his land. This is based on the bull Declinante, addressed, May 26, 1232, to Esparrago, Archbishop of Tarragona, and his suffragans, instructing them to make inquest in their dioceses after heretics, either personally or by Dominicans or other fitting persons, and to punish such as might be found, according to the statutes recently issued by him and by Annibaldo, Senator of Rome. This doubtless gave an impulse to what followed, but as yet there was no thought of a papal or Dominican Inquisition, or of adopting, foreign legislation. In the following year, 1233, Don Jayme issued from Tarragona, with the advice of his assembled prelates, a statute on the subject, showing that the matter was regarded as pertaining to the State rather than to the Church. Seigneurs who protected heretics in their lands forfeited them to the lord, or, if allodial, to the king. Houses of heretics, if allodial, were to be torn down; if held in fief, forfeited to the lord. All defamed or suspected of heresy were declared ineligible to office. That the innocent might not suffer with the guilty, no one was to be punished as a heretic or believer except by his bishop or such ecclesiastic as had authority to determine his guilt. Bishops were ordered, when it might seem expedient to them in

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* Matt. Paris inn. 1234 (p. 270, Ed. 1644).--Reinerii Summa ( Martene Thesaur. V. 1767-8).

places suspected of heresy, to appoint a priest or clerk, while the king, or his bailli would appoint two or three laymen, whose duty it should be to investigate heretics, and, taking precautions against their escape, to report them to the bishop or to the royal officials, or to the lord of the place. In this incongruous mixture of clerical and lay elements there may, it is true, be discovered the germ of an Inquisition, but one of a character very different from that which was at this time taking shape at Toulouse. The subordinate position of these so-called inquisitors is seen in the provision that any negligence in the performance of their functions was punishable, in the case of a clerk, by the loss of his benefice, in that of a layman, by a pecuniary mulct. *

To what extent this crude expedient was put in practice we have no means of knowing, but probably some attempts were made which only proved its inefficiency. Esparrago died soon afterwards and was succeeded in the archiepiscopal seat of Tarragona by Guillen Mongriu, whose vigorous and martial temperament was illustrated by his conquest of the island of Iviza. Mongriu speedily found that the domestic Inquisition would not work, and applied for the solution of some doubts to Gregory, who sent him, April 30, 1235, a code of instructions drawn up by Raymond of Pennaforte. About this time we find the first record of active work in persecution, which illustrates the absence of all formal inquisitorial procedure. Robert, Count of Rosellon, was one of the great feudatories of the crown of Aragon. The seems to have been involved, as most nobles were, in some disputes as to fiefs and tithes with the Bishop of Elne, whose diocese was in his territories. The bishop accused him of being the chief of the heretics of the region and of using his castles as a refuge for them. All this was very likely true--at least the bishop had no difficulty in finding witnesses to prove it, when Robert obediently abjured, but subsequently relapsed. Don Jayme accordingly had him arrested and imprisoned, but Robert managed to escape and shut himself in one of his inaccessible mountain strongholds. His posi-

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* Archives Nat. de France, J. 426, No. 4.--D'Achery Spicileg III. 598.-Paramo de Orig. Offic. S. Inquis. p. 177.--Zurita, Añales de Aragon, Lib. III. c. 94.-- Ripoll I. 38. (Cf. Llorente, Ch. III. Art. i. No. 3).-- Marca Hispanica, pp. 1425-6.

tion, however, was desperate, and his lands liable to confiscation; he therefore expressed to Gregory IX. his desire to return to the bosom of the Church, and offered to serve with his followers against the Saracen as long as the pope might designate. Gregory therefore wrote, February 8, 1237, to Raymond of Pennaforte, that if the count would for three years with his subjects assist in the conquest of Valencia, and give sufficient security that in case of relapse his territories should be forfeited to the crown, he could be absolved. On hearing this the good bishop hastened to the papal court and declared that if Robert was absolved he and his witnesses would be exposed to the imminent peril of death, and that heresy would triumph in his diocese; but, on receiving assurances that his fiefs and tithes would be taken care of, he quieted down and offered no further opposition. *

Under the impulsion of Gregory and of Raymond of Pennaforte, Dominican inquisitors had at last been resorted to, and in this year, 1237, we first become cognizant of them. In right of his wife Ermessende, Roger Bernard the Great of Foix was Vizconde of Castelbo, a fief held of the Bishop of Urgel, with whom he had had a bitter war. He gave Castelbo to his son Roger, who, by the advice of his father, in 1237, allowed the Inquisition free scope there, placing the castle in the hands of Ramon Fulco, Vizconde of Cardona, in the name of the Archbishop of Tarragona and the bishops assembled at the Council of Lerida. That council thereupon appointed a number of inquisitors, including Dominicans and Franciscans, who made a descent on Castelbo. It had long been noted as a nest of Catharans. In 1225, under the protection of Arnaldo, then lord of the place, perfected heretics publicly preached their doctrines there. In 1234 we hear of a heretic of Mirepoix going thither to receive the consolamentum on his death-bed. The inquisitors, therefore, had no difficulty in finding victims. They ordered two houses to be destroyed, exhumed and burned the bones of eighteen persons, condemned as heretics, and carried off as prisoners some forty-five men and women, condemned fifteen who fled, and were undecided about sundry others. Still, the Bishop of Urgel was not satisfied, and he gratified his rancor by condemning and excommunicating Roger

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* Llorente, Ch. III. Art. i. No. 5.-- Ripoll I. 91-2.

Bernard as a defender of heretics, and it was not until 1240 that the latter, through the intervention of the Archbishop of Tarragona, and by submitting, abjuring heresy, and swearing to perform any penance assigned to him, procured from the bishop absolution and a certificate that he recognized him "per bon et per leyal e per Catholich." *

In 1238 the Inquisition of Aragon may be said to be founded. In April of that year Gregory IX. wrote to the Franciscan Minister and Dominican Prior of Aragon deploring the spread of heresy through the whole kingdom, so that heretics no longer seek secrecy, but openly combat the Church, to the destruction of its liberties; and though this may be an exaggeration, we know from a confession before the Inquisition of Toulouse that there were enough scattered through the land to afford shelter to the wandering Catharan missionaries. Gregory, therefore, placed in the hands of the Mendicants the sword of the Word of God, which was not to be restrained from blood. They were instructed to make diligent inquisition against heresy and its abettors, proceeding in accordance with the statutes which he had issued, and calling in when necessary the aid of the secular arm. At the same time he made a similar provision for Navarre, which was likewise said to be swarming with heretics, by commissioning as inquisitors the Franciscan Guardian of Pamplona and the Dominican Pedro de Leodegaria. As an independent institution the Inquisition of Navarre seems never to have advanced beyond an embryonic condition. In 1216 we find Innocent IV. writing to the Franciscan Minister there to publish that Grimaldo de la Mota, a citizen of Pamplona, is not to be aspersed as a heretic because while in Lombardy he had eaten and drunk with suspected persons, but this is the only evidence of vitality that I have met with, and Navarre was subsequently incorporated into the Inquisition of Aragon. †

In Aragon the institution gradually took shape. Berenger de Palau, Bishop of Barcelona, was busily engaged in organizing it ____________________
* Vaissette, III. Pr. 383-5, 392-3.-- Doat, XXII. 2,18; XXIV. 184.
† Wadding, ann. 1238, No. 6. -- Doat, XXIV. 182. -- Pet. Rodulphii Hist. Seraph. Lib. ii. fol. 285b.--Berger, Registres d'Innoc. IV. No. 2257.--Monteiro, Hist. da Inquisição, P. I. Liv. ii. ch. 36. throughout his diocese at the time of his death in 1241, and the vicar, who replaced him while the see was vacant, completed it. In 1242 Pedro Arbalate, who had succeeded Guillen Mongriu as archbishop, with the assistance of Raymond of Pennaforte, held the Council of Tarracrona to settle the details of procedure. Under the guidance of so eminent a canonist, the code drawn up by the council showed a thorough knowledge of the principles guiding the Church in its dealings with heretics, and long continued to be referred to as an authority not only in Spain, but in France. At the same time its careful definitions, which render it especially interesting to us, indicate that it was prepared for the instruction of a Church which as yet practically knew nothing of the principles of persecution firmly established elsewhere. It was probably under the impulse derived from these movements that active persecution was resumed at Castelbo, which does not seem to have been purified by the raid of 1237. This time the heretics were not as patient as before, and resorted to poison, with which they succeeded in talking off Fray Ponce do Blanes, or de Espira, the inquisitor, who had made himself peculiarly obnoxious by his vigorous pursuit of heresy for several years. This aroused all the martial instincts of the retired archbishop, Guillen Mongriu, who assembled some troops, besieged and took the castle, burned many of the heretics, and imprisoned the rest for life. An organized effort was made to extend the Inquisition throughout the kingdom, and the parish priests were individually summoned to lend it all the aid in their power. Urgel seems to have been the headquarters of the sectaries, for subsequently we hear of their sharp persecution there by the Dominican inquisitor, Bernardo Travesser, and of his martyrdom by them. As usual, both lie and Ponce de Blanes shone forth in miracles, and have remained an object of worship in the Church of Urgel, though in 1262 the latter was translated to Montpellier, where he lies magnificently entombed. *

Still, the progress of organization seems to have been exceedingly slow. In 1244 a case decided by Innocent IV. shows a complete absence of any effective system. The Bishop of Elne and a

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* Llorente, Ch. III. Art. 1. No. 7, 8, 19.--Concil. Tarraconens. ann. 1242.-Paramo, pp. 110, 177-8.

Dominican friar, acting as inquisitors, had condemned Ramon de Malleolis and Helena his wife as heretics. By some means they succeeded in appealing to Gregory IX., who referred the matter to the Archdeacon of Besalu and the Sacristan of Girona. These acquitted the culprits and restored them to their possessions; but the case was carried back to Rome, and Innocent finally confirmed the first sentence of conviction. Again, in 1248, a letter from Innocent IV. to the Bishop of Lerida, instructing him as to the treatment in his diocese of heretics who voluntarily return to the Church, presupposes the absence of inquisitors and absolute ignorance as to the fundamental principles in force. The power conferred the same year on the Dominican Provincial of Spain to appoint inquisitors seems to have remained unused. The efforts of Archbishop Mongriu and Raymond of Pennaforte had spent themselves apparently without permanent results. King Jayme grew dissatisfied, and, in 1254, urgently demanded a fresh effort of Innocent IV. This time the pope concluded, at Jayme's suggestion, to place the matter entirely in Dominican hands; but so little bad been done in the way of general organization that he confided the choice of inquisitors to the priors of Barcelona, Lerida, Perpignan, and Elne, each one to act within his own diocese, unless, indeed, there are inquisitors already in function under papal commissions--a clause which shows the confusion existing at the time. Innocent further felt it necessary to report this action to the Archbishops of Tarragona and Narbonne, and to call upon them to assist the new appointees. This device does not seem to have worked satisfactorily. At that time the whole peninsula constituted but one Dominican province, and, in 1262, Urban IV. again adopted definitely the plan, in general use elsewhere, of empowering the provincial to appoint the inquisitors--now limited to two. A few days before he had sent to those of Aragon a bull defining their powers and procedure, and a copy of this was enclosed to the provincial for his guidance. This long, remained the basis of organization; but after the division of the province into two, by the General Chapter of Cologne in 1301, the Aragonese chafed under their subordination to the Provincial of Spain, whose territories consisted only of Castile, Leon, and Portugal. The struggle was protracted, but the Inquisition of Aragon at last achieved independence in 1351, when Fray Nicholas Roselli, the Provincial of Aragon, obtained from Clement VI. the power of appointing, and removing the inquisitors of the kingdom. *

Meanwhile the inquisitors had not been inactive. Fray Pedro de Cadreyta rendered himself especially conspicuous, and as usual Urgel is the prominent scene of activity. In conjunction with his colleague, Fray Pedro de Tonenes, and Arnaldo, Bishop of Barcelona, lie rendered final judgment, January 11, 1257, against the memory of Ramon, Count of Urgel, as a relapsed heretic who had abjured before the Bishop of Urgel, and whose bones were to be exhumed; but, with unusual lenity, the widow, Timborosa, and the son, Guillen, were admitted to reconciliation and not deprived of their estates. Twelve years later, in 1269, we find Cadreyta, together with another colleague, Fray Guillen de Colonico, and Abril, Bishop of Urgel, condemning the memory of Arnaldo, Vizconde of Castelbo, and of his daughter Ermessende, whom we know as the heretic wife of Rooer Bernard the Great of Foix. They had both been dead more than thirty years, and her grandson, Roger Bernard III. of Foix, who had inherited the Vizcondado of Castelbo, was duly cited to defend his ancestors; but if he made the attempt, it was vain, and their bones were ordered to be exhumed. It is not likely that these sturdy champions of the faith confined their attention to the dead, though the only execution we happen to hear of at this period is that of Lerencruer de Amoros, burned in 1263. That the living, indeed, were objects of fierce persecution is rendered more than probable by the martyrdom of Cadreyta, who was stoned to death by the exasperated populace of Urgel, and who thus furnished another saint for local cult. †

During the remainder of the century we hear little more of the Inquisition of Aragon, but the action of the Council of Tarragona, in 1291, would seem to show that it was neither active nor much respected. Otherwise the council would scarce have felt called upon to order the punishment of heretics who deny a future existence, and, further, that all detractors of the Catholic faith ought

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* Berger, Registres d'Innocent IV. No. 799, 3904.--Baluz. et Mausi I. 208.-Ripoll I. 245, 427, 429; II. 235.--Eymeric. Direct. Inquis. pp. 129-36.-- Paramo, p. 132. † Llorente, Ch. III. Art. i. No. 14, 17. -- Monteiro, Hist. da Inquisição, P. I. Liv. ii. ch. 10.--Pelayo, Heterodoxos Españoles, I. 492.--Zuriti, Añales do Aragon, Lib. II. c. 76.-- Paramo, p. 178.

to be punished as they deserve, to teach them reverence and fear. Still more significant is the injunction on parish priests to receive kindly and aid efficiently the beloved Dominican inquisitors, who are laboring for the extirpation of heresy. * With the opening of the fourteenth century there would appear to be an increase of vigor. In 1302 Fray Bernardo celebrated several autos in which a number of heretics were abandoned to the secular arm. In 1304 Fray Domingo Peregrino had an auto in which we are told that those who were not burned were banished, with the assent of King Jayme II.-one of the rare instances of this punishment in the annals of the Inquisition. In 1314 Fray Bernardo Puigcercos was so fortunate as to discover a number of heretics, of whom he burned some and exiled others. To Juan de Longerio, in 1317, belongs the doubtful honor of condemning the works of Arnaldo de Vilalova. The names of Arnaldo Burguete, Guillen de Costa, and Leonardo de Puycerda have also reached us, as successful inquisitors, but their recorded labors were principally directed against the Spiritual Franciscans, and will be more particularly noted hereafter. The Aragonese seem not to have relished the methods of the Inquisition, for in 1325 the Cortes with the assent of Kino, Jayme II., prohibited for the future the use of the inquisitorial process and of torture, as violations of the Fueros. Whether or not this was intended to apply to the ecclesiastical as well as to the secular courts it is impossible now to tell, but, if it were, it had no permanent result, as we learn from the detailed instructions of Eymerich fifty years later. About the middle of the century, the merits of the Inquisitor Nicholas Roselli earned him the cardinalate. It is true that when the energetic action of the Inquisitor Jean Duinoulin, in 1344, drove the Waldenses from Toulouse to seek refuge beyond the Pyrenees, Clement VI. wrote earnestly to the kings and prelates of Araoon and Navarre to aid the Inquisition in destroying the fugitives, but there is no trace of any corresponding result. † To Roselli, however, belongs the credit of raising a question

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* Concil. Tarraconens. ann. 1291, c. 8 ( Martene Ampl. Coll. VII. 294).
† Llorente, Ch. III. Art. ii. No. 4, 5, 9, 10, 11, 12,14.-- Eymeric. Direct. Inquis. p. 265. -- Ripoll II. 245.--Zurita, Añales, Lib. VI. c. 61. -- Raynald. ann. 1344, No. 9.

which inflamed to a white heat the traditional antagonism of the two great Mendicant Orders. It is worth brief attention as an illustration of the nicety to which doctrinal theology had attained under the combined influence of scholastic subtlety in raisin questions, and inquisitorial enforcement of implicit obedience in the minutest articles of faith. In 1351 the Franciscan Guardian of Barcelona, in a public sermon, stated that the blood shed by Christ in the Passion lost its divinity, was sundered from the Logos, and remained on earth. The question was a novel one and a trifle difficult of demonstration, but its raising gave Roselli a chance to inflict a blow on the hated Franciscans, and he referred it to Rome. The answer met his most ardent anticipations. The Cardinal of Sabina, by order of Clement VI., wrote that the pope had heard the proposition with horror; he had convened an assembly of theologians in which he himself argued against it, when it was condemned, and the inquisitors everywhere were ordered to proceed against all audacious enough to uphold it. Roselli's triumph was complete, and the unfortunate guardian iv, as obliged to retract his speculations in the pulpit where he had promulgated them. The Franciscans were restless under this rebuff, which they construed as directed against their Order. In spite of the papal decision the question remained an open one in the schools, where it was eagerly debated on both sides. The Franciscans argued, with provoking reasonableness, that the blood of Christ might well be believed to remain on earth, seeing that the foreskin severed in the Circumcision was preserved in the Lateran Church and reverenced as a relic under the very eyes of pope and cardinal, and that portions of the blood and water which flowed in the Crucifixion were exhibited to the faithful at Mantua, Bruges, and elsewhere. After the lapse of a century, the Franciscan, Jean Bretonelle, professor of theology in the University of Paris, in 1448 brought the matter before the faculty, stating that it was causing discussion at Rochelle and other places. A commission of theologians was appointed, which, after due debate, rendered a solemn decision that it was not repugnant to the faith to believe that the blood shed at the Passion remained on earth. Thus encouraged, the Franciscans grew bolder.

The Observantine Franciscan, Giacomo da Montebrandano, better known as della Marca, was one of the most prominent ecclesiastics of the fifteenth century. His matchless eloquence, his rigid austerity, his superhuman vigor, and his unquenchable zeal for the extermination of heresy well earned the beatification conferred on him after death; and since 1417 he had been known as a hammer of heretics. He held a commission as universal inquisitor which clothed him with power throughout Christendom, and the heretics in every corner of Italy, in Bohemia, Hungary, Bosnia, and Dalmatia, had learned with cause to tremble at his name. It required no little nerve to assail such a man, and yet when, April 18, 1462, at Brescia, he publicly preached the forbidden doctrine, the Dominican Inquisitor, Giacomo da Brescia, lost no time in calling him to account. First a courteous note expressed disbelief in the report of the sermon and asked a disclaimer; but on the Observantine adhering to the doctrine, a formal summons followed, citing him to appear for trial on the next day. The two Orders had thus fairly locked horns. The Bishop of Brescia interfered and obtained a withdrawal of the summons, but the question had to be fought out before the pope. The bitterness of feeling may be judged by the complaint of the inquisitor that his opponent had so excited the people of Brescia against him and the Dominicans that but for prompt measures many of them would have been slain; while, from Milan to Verona, every Dominican pulpit resounded with denunciations of Giacomo della Marca as a heretic. The politic Pius II. feared to quarrel with either Order, and had a tortuous path to tread. To the Dominicans he furnished an authenticated copy of the decision of Clement VI. To Giacomo della Marca he wrote that this had been done because he could not refuse it, and not to give it authority. It had not been issued by Clement, but only in his name, and the question was still an open one. Giacomo might rest in peace in the conviction that the pope had full confidence in his zeal and orthodoxy, and that his calumniators should be silenced. On May 31 he issued commands that all discussions of the question should cease, and that both sides should send their most learned brethren to an assembly which he would hold in September for exhaustive debate and final decision. This he hoped would put an end to the matter, while skilful postponement of the conference would allow it to die out; but he miscalculated the enmity of the rival Orders. The quarrel raced more fiercely than ever. The Franciscans declared that the inquisitor who started it would be deprived of his office and mastership in theology. Pius thereupon soothed him by assuring him that he had only done his duty, and that he had nothing to fear.

The conference had become an inevitable evil, and Pius found himself obliged to allow it to meet in December, 1463. Each side selected three champions, and for three days, in the presence of the pope and sacred college, they argued the point with such ardent vehemence that, in spite of the bitter winter weather, they were bathed in sweat. Then others took part and the question was debated pro and con. The Franciscans put in evidence the blood of Christ exhibited for the veneration of the faithful in many shrines, and to the foreskin which was in the Lateran and also in the royal chapel of France. They also appealed to the cuttings of Christ's hair and beard, the parings of his nails, and all his excretions--did these remain on earth or were they divine and carried to heaven? To these arguments the Dominican reply is a curious exhibition of special pleading and sophistry; but as no one could allege a single text of Scripture bearing upon the question, neither side could claim the victory. The good Bishop of Brescia, who had at first played the part of peacemaker, consistently presented a written argument in which lie proved that the pope ought not to settle the question because such a determination would firstly, be doubtful; secondly, superfluous; and, thirdly, perilous. This wise utterance was probably inspired, for Pius re served his decision, and, August 1, 1464, only eight days before his death, issued a bull in which he recited how the faithful had been scandalized by the quarrel between the two Orders, and, therefore, he forbade further discussion on the subject until the Holy See should finally decide it. The Dominicans were emphatically prohibited from denouncing the Franciscans as heretics on account of it, and any infraction of his commands was punishable by ipso facto excommunication supplemented with harsh imprisonment. He tells us himself that after the public discussion the cardinals debated the matter for several days. The majority inclined to the Dominicans and he agreed with them, but the preaching of the Franciscans was necessary for the crusade against the Turks which he proposed to lead in person, and it was impolitic to offend them, so he postponed the decision. Mutterings of discussion, without open quarrel, have since then occasionally occurred between the Orders, but the popes have never seen fit to issue a definite decision on the subject, and the momentous question started by Roselli remains still unsettled--a pitfall for unwary feet. *

In 1356 Roselli was created Cardinal of S. Sisto, and was succeeded after a short interval by Nicolas Eymerich, the most noteworthy man of whom the Aragonese Inquisition can boast, although after more than thirty years of service he ended his days in disgrace and exile. Trained in varied learning, and incessant in industry, of his numerous works but one has had the honors of print--his "Directorium Inquisitorum," in which, for the first time, he systematized the procedure of his beloved institution, giving the principles and details which should guide the inquisitor in his acts. The book remained an authority to the last, and formed the basis of almost all subsequent compilations. Eymerich's conception of the model inquisitor was lofty. He must be fully acquainted with all the intricacies of doctrine, and with all the aberrations of heresy--not only those which are current among the common people, but the recondite speculations of the schools, Averrhoism and Aristotelian errors, and the beliefs of Saracen and Tartar. At a time when the Inquisition was declining and falling into contempt, he boldly insisted on its most extreme prerogatives as an imprescriptible privilege. If he assumed that the heretic had but one right--that of choosing between submission and the stake--he was in this but the conscientious exponent of his age, and his writings are instinct with the conviction that the work of the inquisitor is the salvation of souls. From Eymerich's lament over the difficulty of providing for the expenses of an institution so necessary to the Church, it is evident that the kings of Aragon bad not felt it their duty to support the Holy Office, while the bishops, he tells us, were as firm as their brethren in other lands in evading the responsibility

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* Eymeric. Direct. Inq. p. 262.-- Ripoll III. 421; VII. 90.--Wadding. ann. 1351, No. 16, 18, 21; ann. 1462, No. 1-18; 1463, No. 1-5; 1464, No. 1-6.-- D'Argentré , I. I. 372; II. 250, 254.-- Gradonici Pontif. Brixianorum Series, Brixiæ, 1755, pp. 348-51.-- Æn. Sylvii Comment. Lib. XI.; Ejusd. Lib. de Contentione Divini Sanguinis.

which by right was incumbent on them. The confiscations, he adds, amounted to little or nothing, for heretics were poor folk-Waldenses, Fraticelli, and the like. In fact, so far as we can gather, the sum of Eymerich's activity during his long, career is so small that it shows how little was left of heresy by this time. Occasional Fraticelli and Waldenses and renegade Jews or Saracells were all that rewarded the inquisitor, with every now and then some harmless lunatic whose extravagance unfortunately took a religious turn, or some over-subtle speculator on the intricacies of dogmatic theology. Thus, early in his career, about 1360, Eymerich had the satisfaction of burning as a relapsed heretic a certain Nicholas of Calabria, who persisted in asserting that his teacher, Martin Gonsalvo of Cuenca, was the Son of God, who would live forever, would convert the world, and at the Day of Judgment would pray for all the dead and liberate them from hell. In 1371 he had the further gratification of silencing, by a decision of Gregory XI., a Franciscan, Pedro Bonageta. The exact relation between the physical matter of the consecrated host and the body of Christ under certain circumstances had long been a source of disputation in the Church, and Fray Pedro taught that if it fell into the mud or other unclean place, or if it were gnawed by a mouse, the body of Christ flew to heaven and the wafer became simple bread; and so also when it was ground under the teeth of the recipient, before he swallowed it. Gregory did not venture to pronounce this heretical, but he forbade its public enunciation. About the same time Eymerich had a good deal of trouble with Fray Ramon de Tarraga, a Jew turned Dominican, whose numerous philosophical writings savored of heresy. After he had been kept in prison for a couple of years, Gregory ordered him to have a speedy trial, and threatened Eymerich with punishment for contumacy if his commands were disobeyed. Ramon must have bad powerful friends in the Order whom Eymerich feared to provoke, for six months later Gregory wrote again, saying that if Ramon could not be punished according to the law in Aragon, he must be sent to the papal court under good guard with all the papers of the process duly sealed. In fact, the Inquisition was not established for the trial of Dominicans. At the same time another Jew, Astruchio de Piera, held by Eymerich on an accusation of sorcery and the invocation of demons, was claimed as justiciable by the civil power, and was sequestrated until Gregory ordered his delivery to the inquisitor, who forced him to abjure and imprisoned him for life. Somewhat earlier was a certain Bartolo Janevisio, of Majorca, who indulged in some apocalyptic writing about Antichrist, and was forced, in 1361, by Eymerich to recant, while his book was publicly burned. Afore practical, from a political point of view, was Eymerich's doctrine that all who lent assistance to the Saracens were punishable by the Inquisition as fautors of heresy, but this seems to have remained a theoretical assertion which brought no business to the Holy Office. We shall see hereafter how he fared in seeking the condemnation of Raymond Lulli's writings, and need only say here that the result was his suspension from office, to be succeeded by his capital enemy Bernardo Ermengaudi, in 1386, and that after the succession to the throne, in 1387, of Juan I., who was bitterly hostile to him, he was twice proscribed and exiled, and was denounced by the king as an obstinate fool, an enemy of the faith inspired by Satan, anointed with the poison of infidelity, together with other unflattering qualifications. He did not succeed better when in his rash zeal he assailed the holy San Vicente Ferrer for saying in a sermon that Judas Iscariot had a true and salutary repentance; that, being unable to reach Christ and obtain forgiveness owing to the crowd, he hanged himself and was pardoned in heaven. When the case was drawing to a conclusion, Pedro de Luna, then Cardinal of Aragon, took Vicente under his protection and made him his confessor, and, after his election in 1394 as Avignonese pope, under the name of Benedict XIII., he forced Eymerich to surrender the papers, which he unceremoniously burned. The next inquisitor, Bernardo Puig, is said to have been earnest and successful, punishing many heretics and confuting many heresies. In Valencia, about 1390, there was a case in which Pedro de Ceplanes, priest of Cella, read in his church a formal declaration that there were three natures in Christ--divine, spiritual, and human. A merchant of the town loudly contradicted it, and a tumult arose. The inquisitor of Valencia promptly arrested the too ingenious theologian, who only escaped the stake by public recantation and condemnation to perpetual imprisonment; but he broke jail and fled to the Balearic Isles, interjecting an appeal to the Holy See. *

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* Eymeric. Direct. Inquis. pp. 44, 266, 314-6, 351, 357-8, 652-3.-- Mag. BullRom..

The creation, in 1262, of the kingdom of Majorca, comprising the Balearic Isles, Rosellon, and Cerdaña, by Jayme I. of Aragon, for the benefit of his younger son Jayme, seemed to render a separate inquisition requisite for the new realm. At what time it was established is uncertain, the earliest inquisitor of Majorca on record being Fr. Ramon Durfort, whose name occurs as a witness on a charter of 1332, and he continued to occupy the position until 1343, when he was elected Provincial of Toulouse. From that time, at least, there is a succession of inquisitors, and the forcible reunion in 1348, by Pedro IV., of the outlying provinces to the crown of Aragon did not effect a consolidation of the tribunals. As the Inquisition declined in dignity and importance, indeed, it seems to have sought a remedy in multiplying and localizing its offices. In 1413 Benedict XIII. (who was still recognized as pope in Aragon) made a further division by separating the counties of Rosellon and Cerdaña from the Balearic Isles, Fray Bernardo Pages retaining the former, and Guillen Sagarra obtaining the latter. Both of these were energetic men who celebrated a number of autos de fé, in which numerous heretics were reconciled or burned. Sagarra was succeeded by Bernardo Moyl, and the latter by Antonio Murta, who was confirmed in 1420, when Martin V. approved of the changes made. At the same time Martin, at the request of the king and of the consuls of Valencia, erected that province also into a separate Inquisition. The Provincial of Aragon appointed Fray Andrea Ros to fill the position; he was confirmed in 1433 by Eugenius IV., but was removed without cause assigned the next year by the same pope, although we are told that he inflexibly persecuted the "Bohemians" or "Wickliffites" with fire and sword. His successors, Domingo Corts and Antonio de Cremona, earned equal laurels in suppressing Waldenses. * A case occurring in 1423 would seem to indicate that the Inquisition had lost much of the terror which had rendered it for-

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Rom. I. 263.-- Ripoll II. 268, 269, 270.-- Martene Thesaur. II. 1181-2, 1182 bis, 1189.--Raynald. ann. 1398, No. 23.--Wadding, ann. 1371, No. 14-24.-- Paramo, p. 111.-- Pelayo, Heterodoxos Españoles, I. 499-500, 528. * Dameto Mut y Alemany, Historia General de Mallorca (Ed. 1840, I. 101-3, II. 652).-- Libell. de Magist. Ord. Prædic. ( Martene Ampl. Coll. VI. 432).-- Paramo, pp. 179, 186-7.-- Ripoll II. 579, 594; III. 20, 28.-- Monteiro, P. I. Liv. ii. c. 30.-Llorente, Ch. III. Art. iii. No. 4, 8.

midable. Fray Pedro Salazo, Inquisitor of Rosellon and Cerdaña, threw in prison on charges of heresy a hermit named Pedro Freserii, who enjoyed great reputation for sanctity among, the people. The accused declared that the witnesses were personal enemies, and that he was ready to purge himself before a proper judge, and his friends lodged an appeal with Martin V. The pope referred the matter, with power to decide without appeal, to Bernardo, Abbot of the Benedictine Monastery of Arles, in the diocese of Elne. Bernardo deputed the case to a canon of the church of Elne, who acquitted the accused without awaiting the result of another appeal to the pope interjected by the inquisitor; and Martin finally sent the matter to the Ordinary of Narbonne, with power to summon all parties before him and decide the case definitely. The whole transaction shows a singular want of respect for the functions of the Inquisition. *

Even more significant is a complaint made in 1456 to Calixtus III. by Fray Mateo de Rapica, a later inquisitor of Rosellon and Cerdaña. Certain neophytes, or converted Jews, persisted in Judaic practices, such as eating meat in Lent and forcing their Christian servants to do likewise. When Fray Mateo and Juan, Bishop of Elne, prosecuted them, they were so far from submitting that they published a defamatory libel upon the inquisitor, and, with the aid of certain laymen, afflicted him with injuries and expenses. Finding himself powerless, be appealed to the pope, who ordered the Archbishop and Official of Narbonne to intervene and decide the matter. The same spirit, in even a more aggravated form, was exhibited in a case already referred to, when, in 1458, Fray Miguel, the Inquisitor of Aragon, was maltreated and thrown in prison for nine months by some nobles and high officials of the kingdom, whom he had offended in obeying the instructions sent to him by Nicholas V. †

Yet, as against the poor and friendless, the Inquisition retained its power. Wickliffitism--as it had become the fashion to designate Waldensianism--had continued to spread, and about 1440 numbers of its sectaries were discovered, of whom some were reconciled, and more were burned as obstinate heretics by Miguel Ferriz,

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* Ripoll II. 613.
† Ripoll III. 347.--Arch. de l'Inq. de Carcass. ( Doat, XXXV. 192).

Inquisitor of Aragon, and Martin Trilles of Valencia. Possibly among these was an unfortunate woman, Leonor, wife of Doctor Jayme de Liminanna, of whom, about this time, we hear that she refused to perform the penance assigned to her by the Inquisition of Cartagena, and that she was consequently abandoned to the secular arm. The post of inquisitor continued to be sought for. To multiply it, Catalonia was separated from Aragon by Nicholas V. shortly after his accession in 1447. In 1459 another division took place, the diocese of Barcelona being erected into an independent tribunal by Martiale Auribelli, Dominican General Master, for the benefit of Fray Juan Conde, counsellor and confessor of the infant Carlos, Prince of Viane. The new incumbent, however, had not a peaceful time. It was probably the Inquisitor of Catalonia, objecting to the fractioning of his district, who obtained from Pius II., in 1461, a brief annulling the division, on the ground that one inquisitor had always sufficed. Fray Juan resisted and incurred excommunication, but the influence of his royal patron was sufficient to obtain from Pius, October 13, 1461, another bull restoring him to his position and absolving him from the excommunication. In 1479 a squabble occurring at Valencia shows that the office possessed attractions worth contending for. The Provincial of Aragon had removed Fray Jayme Borell and appointed Juan Marquez in his stead. Borell carried the tale of his woes to Sixtus IV., who commanded the General Master to replace him and retain him in peaceful possession. *

Ferdinand the Catholic succeeded to the throne of Aragon in 1479, as he had already done, in 1474, to that of Castile by right of his wife Isabella. Even before the organizing of the new Inquisition in Aragon, in 1483, it is probable that the influence of Ferdinand had done much to restore the power of the institution. In 1482, on the eve of the change, we find the Inquisition of Aragon acting with renewed vigor and boldness, under the Dominican, Juan de Epila. A number of cases are recorded of this period, including the prosecution of the father and mother of Felipe de Clemente, Prothonotary of the kingdom. As a preparatory step to placing the dominions of the crown of Aragon under Tor-

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* Llorente, Ch. III. Art. iii. No. 11.--Albertini Repertor. Inquis. s. v. Deficiens. -- Ripoll III. 397, 415, 572.

quemada as Inquisitor-general, it was requisite to get rid of Cristobal Gualvez, who had been Inquisitor of Valencia since 1452, and who had disgraced his office by his crimes. Sixtus IV. had a special enmity to him, and, in ordering his deposition, stigmatized him as an impudent and impious man, whose unexampled excesses were worthy of severe chastisement; and when Sixtus, in 1483, extended Torquemada's authority over the whole of Spain, with power to nominate deputies, he excepted "that son of iniquity, Cristobal Gualvez," who had been interdicted from the office in consequence of his demerits, and whom he even deprived of the function of preaching. *

The great kingdom of Castile and Leon, embracing the major portion of the Spanish peninsula, never enjoyed the blessing of the mediæval Inquisition. It was more independent of Rome than any other monarchy of the period. Lordly prelates, turbulent nobles, and cities jealous of their liberties allowed scant opportunity for the centralization of power in the crown. The people were rude and uncultured, and not much given to vain theological speculation. Their superfluous energy, moreover, found ample occupation in the task of winning back the land from the Saracen. The large population of Jews and of conquered Moors gave them peculiar problems to deal with which would have been complicated rather than solved by the methods of the Inquisition, until the union of Aragon and Castile under Ferdinand and Isabella, followed by the conquest of Granada, enabled those monarchs to undertake seriously the business, attractive both to statecraft and to fanaticism, of compelling uniformity of faith. It is true that the Dominican legend relates how Dominic returned from Rome to Spain as Inquisitor-general, on the errand of establishing there the Inquisition for the purpose of punishing the renegade converted Jews and Moors; how he was warmly seconded by San Fernando III.; how he organized the Inquisition throughout the land, celebrating himself the first auto de fé at

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* Llorente, Ch. VIII. Art. ii. No. 2.-- Herculano, Da Origem, etc., da Inquisição em Portugal, I. 44.-- Ripoll III. 422.-- Paramo, p. 187. Burgos, where three hundred apostates were burned, and the second auto in the presence of the saintly king, who himself carried on his shoulders fagots for the burning of his subjects, and the pertinacious wretches defiantly rejoiced in the flames which were consuming them; how, after this, he established the Inquisition in Aragon, whence he journeyed to Paris and organized it throughout France; how, in 1220, he sent Conrad of Marburg as inquisitor to Germany, and in 1221 finished his labors by founding it in all the parts of Italy. All this can rank in historical value with the veracious statement of an old chronicler--a compatriot of the Pied Piper of Hamelin--that St. Boniface was an inquisitor, and that, with the support of Pepin le Bref, he burned many heretics. Detailed lists, moreover, are given of the successive inquisitorsgeneral of the Peninsula--Frailes Suero Gomes, B. Gil, Pedro de Huesca, Arnaldo Segarra, Garcia de Valcos, etc., but these are simply the Dominican provincials of Spain, who were empowered by the popes to appoint inquisitors, and whose exercise of that power did not extend beyond Aragon. Even Paramo, although he tries to prove that there were inquisitors nominally in Castile, is forced to admit that practically there was no Inquisition there. *

Yet, even in the distant city of Leon, Catharism had obtained a foothold. Bishop Rodrigo, who died in 1232, expelled a number of Cathari, on his attention being, called to them by their circulating a story to excite hatred of the priesthood, relating how a poor woman placed a candle on the altar in honor of the Virgin, and on her leaving it a priest took it for his own use. The following night the Virgin appeared to her votary and cast burning wax into her eyes, saying, "Take the wages of your service. As soon as you went away a priest carried off the candle; as you would have been rewarded had the candle been consumed on my altar, so you must bear the punishment, since your carelessness gave me the light only for a moment." This diabolical story, says Lucas of Tuy, an eye-witness, so affected the minds of the, simple that the devotion of offering candles ceased, and it required two genuine miracles to restore the faith of the people. During, the inter-

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* Monteiro, P. I. Liv. i. c. 38, 44, 46, 48-51; Liv. ii. c. 5-12.--Chron. Eccles. Hamelens. (Scriptt. Rer. Brunsv. II. 508).-- Herculano, I. 39.--Baluz. et Mansi, I. 208.--Paramo de Orig. Offic. S. Inquis. p. 131.

val between the death of Bishop Rodrigo, in March, 1232, and the election of his successor, Arnaldo, in August, 1234, the heretics had ample opportunity to work their wicked will. A Catharan named Arnaldo had been burned, about 1218, in a place in the suburbs used for depositing filth. There was a spring there which the heretics colored red, and proclaimed that it had miraculously been turned to blood. Many of them, simulating blindness, lameness, and demoniacal possession, were carried there and pretended to be cured, after which they dug up the heretic's bones and declared them to be those of a holy martyr. The people were fired with enthusiasm, erected a chapel, and worshipped the relies with the utmost ardor. In vain the clergy and the friars endeavored to stem the tide; the people denounced them as heretics, and despised the excommunication with which the neighboring, bishops visited the adoration of the new saint; while the real heretics made many converts by secretly relating how the affair had been managed, and pointing it out as a sample of the manufacture of saints and miracles. God visited the sacrilege with a drouth of ten months, which was not broken until Lucas, at the risk of his life, destroyed the heretic chapel; and when the rains came there was a revulsion of feeling which enabled him to expel the heretics. All this would seem to indicate that the heretics were numerous and organized; it certainly shows that there was no machinery for their suppression; but after the elevation of Lucas to the see of Tuy in 1239, we hear no more of heretics or of persecutions. The whole affair, apparently, was a sporadic manifestation, probably of some band of fugitives from Languedoc, who disappeared and left no following. *

If what Lucas tells us be true, that ecclesiastics frequently joined in and enjoyed the ridicule with which heretics derided the sacraments and the clergy, the Spanish Church was not likely to give much aid to the introduction of the Inquisition. How little its methods were understood appears in the fact that when, in 1236, San Fernando III. found some heretics at Palencia, he proceeded to brand them in the face, which brought them to reason and led them to seek absolution. No one seemed to know

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* Lucæ Tudens. de altera Vita, Lib. III. c. 7, 9. Cf. c. 18, 20. -- Florez, España Sagrada, XXII. 120-22, 126-30. what to do with them, so Gregory IX. was applied to, and he authorized the Bishop of Palencia to reconcile them. There is probably no truth in the statement of some historians that the king, on several occasions, was obliged to levy from his subjects a tribute of wood with which to burn the unrepentant, and the story only serves to show how utterly vague have been the current conceptions of the period. *

We reach firmer ground with the codes known as El Fuero Real and Las Siete Partidas, the first issued by Alonso the Wise, in 1255, and the second about ten years later. By this time the Inquisition was at its height. It was thoroughly organized, and wherever it existed the business of suppressing heresy was exclusively in its hands. Yet not only does Alonso take no count of it, but in his regulation by secular law of the relations between the heretic and the Church he shows how completely, up to this period, Spain had remained outside of the great movements of the twelfth and thirteenth centuries. Heresy, it is true, is one of the matters pertaining, to the ecclesiastical tribunals, and any one can accuse a heretic before his bishop or vicar. If the accused is found not to believe as the Church teaches, effort is to be made to convert him, and if he returns to the faith he is to be pardoned. If he proves obstinate, he is to be handed over to the secular judge. Then, however, his fate is decided without reference to the laws which the Church had endeavored to introduce throughout Christendom. If the culprit had received the consolamentum, or is a believer observing the rites, or one of those who deny the future life, he is to be burned; but if a believer not observing the rites, he is to be banished or imprisoned until he returns to the faith. Any one learning heresy, but not yet a believer, is fined ten pounds of gold to the fisc, or, if unable to pay, to receive fifty lashes in public. In the case of those who die in heresy or are executed, their estates pass to Catholic descendants, or, in default of these, to the next of kin; if without such kindred, the property of laymen goes to the fisc, of ecclesiastics, to the Church, if claimed within a year, after which it inures to the fisc. Children disinherited for heresy recover their portions, but not the

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* Lucæ Tudens. Lib. III. c. 12.--Raynald. ann. 1236, No. 60.--Rodrigo, Hist. Verdadera de la Inquisicion, II. 10.

mesne profits, on recantation. No one, after condemnation for heresy, can hold office, inherit property, make a will, execute a sale, or give testimony. The house where a wandering heretic missionary is sheltered is forfeited to the Church, if inhabited by the owner; if rented, the offending tenant is fined ten pounds of gold or publicly scourged. A rico home or noble sheltering heretics in his lands or castles, and persisting after a year's excommunication, forfeits the land or castle to the king; and if a non-noble his body and property are at the king's pleasure. The Christian who turns Jew or Moslem is legally a heretic, and is to be burned, as well as one who brings up a child in the forbidden faith. Prosecutions of the dead, however, are humanely limited to five years after decease. *

All this shows that Alonso and his counsellors recognized the duty of the State to preserve the purity of the faith, but that they considered it wholly an affair of the State, in which the Church had no voice beyond ascertaining the guilt of the accused. All the voluminous and minute legislation of Gregory IX., Innocent IV., and Alexander IV. was wholly disregarded--the canon law had no currency in Castile, which regulated such matters to suit its own needs. That in this respect the popular needs were met is shown by the Ordenamiento de Alcalà, issued in 1348, which is silent on the subject of heresy. Apparently no change was deemed necessary in the provisions of the Partidas, which were then for the first time confirmed by the popular assembly. Under such legislation it follows as a matter of course that the Dominican provincial had no inquisitors to appoint, except in Aragon, under the bull of Urban IV. in 1262. Castile continued unvexed by the Inquisition, and persecution for heresy was almost unknown. In 1316 Bernard Gui, of Toulouse, discovered in his district some of the dreaded sectaries known as Dolcinists or Pseudo-Apostoli, who fled to Spain to escape his energetic pursuit. May 1, 1316, he wrote to all the prelates and friars of Spain describing their characteristics and urging their apprehension and punishment. Had there been an Inquisition there he would have addressed himself to it. From remote Com-

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* Las Siete Partidas, P. I. Tit. vi. l. 58; P. VII. Tit. xxiv. 1.7; Tit. XXV. ll. 2-7.--El Fuero real, Lib. IV. Tit . i. ll. 1, 2.

postella he received an answer, written by Archbishop Rodrigo, March 6 1317, announcing that five persons answering to the description had been captured there and were held in chains, and asking for instructions as to the mode of trying them and the punishment to be inflicted in case they are found guilty, "for all this is heretofore unaccustomed in our parts." Evidently there was no Inquisition in Castile and Leon to which to apply, and even the provisions of the Partidas were unknown, though of all places in the kingdom Compostella must have been the one most familiar with the outer world and with heretics, from the stream of penitents continually sent thither as pilgrims. *

In 1401 Boniface IX. made a demonstration by appointing the provincial, Vicente de Lisboa, inquisitor over all Spain, directing that his expenses should be paid by the bishops, and that no superior of his Order could remove him. The only heresy specifically alluded to in the bull is the idolatrous worship of plants, trees, stones, and altars -- apparently superstitious relies of paganism which indicate the condition of religion and culture in the Peninsula. Boniface's action could hardly have been taken with any expectation of result, as Spain rendered obedience to Benedict XIII., the Antipope of Avignon, and it was probably only a move in the political game of the Great Schism. Whatever the motive, however, the effort was fruitless, for Fray Vicente was already dead in the odor of sanctity at the date of the bull. On learning this, Boniface returned to the charge, February 1, 1402, by empowering forever thereafter the Dominican Provincial of Spain to appoint and remove inquisitors, or to act as such himself, with all the privileges and powers accorded to the office by the canons. Inoperative as this remained, it at least had the advantage of supplying to the Spanish historians an unbroken line of inquisitorsgeneral to be catalogued. About the same time King Henry III. increased the penalties of heresy by decreeing confiscation to the royal treasury of all the possessions of those condemned for heresy by the ecclesiastical judges. †

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* Coll. Doat, XXX. 132 sqq.--ArchbishopRodrigo's letter is dated 1315. This I presume to be an error of a copyist, probably misled by the use of the Spanish era in which 1355 is equivalent to 1317. † Ripoll II. 421, 433.--Monteiro, P. I. Liv. ii. c. 35, 36.--Novisima Recopilacion, Lib. XII. Tit. ii. l. 1.

This, perhaps, technically justifies Alonso Tostado, Bishop of Avila, who soon afterwards alludes to inquisitors in Spain investigating those defamed for heresy, and it explains the remarks of Sixtus IV. when, in January, 1482, he confirmed the two inquisitors appointed at Seville by Ferdinand and Isabella at the commencement of their reforms, and forbade their naming more, for the reason that the appointees of the Dominican provincial were sufficient. In spite of all this, the Spanish Inquisition was simply potential, not existent. When, in 1453, Alonso de Almarzo, Abbot of the great Benedictine foundation of Antealtares of Compostella, with his accomplices, was tried for selling throughout Spain and Portugal indulgences warranted to release the souls of the damned from hell, for counterfeiting the papal Agnus Dei, for forging and altering papal letters, and for persuading Jewish converts to apostatize, had there been an Inquisition it would promptly have taken cognizance of the culprits; but in place of this the case was referred to Nicolas V., who instructed the Bishop of Tarazona to proceed against them. A few years later Alonso de Espina, about 1460, sorrowfully admits the absence of all persecution of heresy. Bishops and inquisitors and preachers ought all to resist the heretics, but there is no one to do it. "No one investigates the errors of heretics. The ravening wolves, O Lord, have gained admittance to thy flock, for the shepherds are few. There are many hirelings, and because they are hirelings they care only for shearing, not for feeding the sheep!" and he draws a deplorable picture of the Spanish Church, distracted with heretics, Jews, and Saracens. Soon after this, in 1464, the Cortes assembled at Medina turned its attention to the subject and complained of the great number of "malos cristianos e sospechosos en la fe," but the national aversion to the papal Inquisition still manifested itself, and its introduction was not suggested. The archbishops and bishops were requested to set on foot a rigid investigation after heretics, and King Henry IV. was asked to lend them aid, so that every suspected place might be thoroughly searched, and offenders brought to light, imprisoned, and punished. It was represented to the king that this would be to his advantage, as the confiscations would inure to the royal treasury, and he graciously expressed his assent; but the effort was resultless. *

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* Monteiro, P. I. Liv. ii. c. 30.-- Rodrigo, II. 11, 14-15.-- Paramo, p. 136.-- For the most part the orthodoxy of Spain had been vexed only with a few Fraticelli and Waldenses, not numerous enough to call for active repression. The main trouble lay in the multitudes of Jews and Moors who, under the law, were entitled to toleration, but whom popular fanaticism had forced to conversion in great numbers, and whose purity of faith was justly liable to suspicion. Hereafter I hope to have the opportunity of showing that from both the religious and the political standpoint of the age the measures taken by Ferdinand and Isabella were by no means without justification, however mistaken they were both in morals and in policy, and however unfortunate in their ultimate results. At present it suffices to point out this condition of affairs to explain the dissatisfaction which was widely prevalent and the demand for an efficient remedy. At the same time even Spain was not wholly unmoved by the spirit of unrest and inquiry which marked the second half of the fifteenth century, sapping, the foundations of tradition and rejecting the claims of sacerdotalism. About 1460 we learn from Alonso de Espina that many were beginning to deny the efficacy of oral. confession, and this point could not have been reached iv, without calling in question many other doctrines and observances which the Church taught to be necessary to salvation. At length these innovators grew so bold that Pedro de Osma, a professor in the great University of Salamanca, ventured to promulgate their obnoxious opinions in print. Oral confession, he asserted, was of human, not of divine precept, and was unnecessary for the forgiveness of sins; no papal indulgence could insure the living from the fires of purgatory; the papacy could err, and had no power to dispense with the statutes of the Church. Had there been any machinery of persecution at hand, short work would have been made with so bold a heretic, but the authorities were so much at a loss what to do with him that they applied to Sixtus IV., who sent a commission to Alonso Carrillo, Archbishop of Toledo, the dignitary next in rank to the king, to try him. In 1479 a council was assembled for the purpose at Alcalà, consisting, of fifty-two of the best theolodians in Spain, besides a number of canon law-

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Raynald. aun. 1453, No. 19.--Alphons. de Spina Fortalic. Fidei Prolog. fol. 56b (Ed. 1494).

yers. Pedro was summoned to appear, and on his failing to do so his doctrine was condemned as heretical, and he was sentenced-not to the stake for contumacy, but to recant publicly in the pulpit. He submitted and did so, and we are told in the official report of the proceedings that all the faithful burst into tears at this signal manifestation of the conquering hand of God. Pedro died peacefully in the bosom of the Church during, the next year, 1480 and Sixtus IV., in confirming the action of the council, ordered the archbishop to prosecute as heretics any of his followers who would not imitate his obedience. *

Evidently some more efficient and less cumbrous method was requisite if the population of reunited Spain was to enjoy the blessing of uniformity in faith. It did not take long for the piety of Isabella and the policy of Ferdinand to discover appropriate means.

In Portugal, Affonso II., at the commencement of his reign in 1211, had manifested his zeal by inducing his Cortes to adopt severe laws for the repression of heresy; but when Sueiro Gomes, the first Dominican Provincial of Spain, endeavored to introduce in his kingdom inquisitors of the order, Affonso refused to admit them, and successfully insisted that heretics should be tried as heretofore by the ordinary episcopal courts. This rebuff sufficed for nearly a century and a half, and there must have been considerable freedom of thought, for, about 1325, Alvaro Pelayo gives a long list of the errors publicly defended in the schools of Lisbon by Thomas Scotus, a renegade friar. Their nature may be appreciated from his Averrhoistic assertion that there had been three deceivers--Moses who deceived the Jews, Christ the Christians, and Mahomet the Saracens. He seems to have enjoyed immunity until he declared that St. Antony of Padua kept concubines, when the Franciscan prior had him incarcerated, and his trial followed. At last by a bull dated January 17, 1376, Gregory XI. authorized Agapito Colonna, Bishop of Lisbon, to appoint, for this time only, a Franciscan inquisitor, as heresies were known to be spreading,

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* Alphons. de Castro adv. Hæreses Lib. III. s. v. Confessio.--Illescas, Historia Pontifical, Lib. VI. c. 18.--Aguirre Concil. Hispan. V. 351-8.--D'Argentré, I. 11. 298-302.

and there were no inquisitors in the kingdom. The nominee was to receive an annual salary of two hundred gold florins assessed upon all the dioceses in the proportion of their contributions to the apostolic chamber. Under this authority Agapito appointed the first Portuguese inquisitor, Martino Vasquez. From what we have seen elsewhere we may reasonably doubt his success in collecting his stipend; but, small as his receipts may have been, they were the equivalent of his service, for no trace of any labors performed by him remains. *

The Great Schism commenced in 1378, and as Portugal acknowledged Urban VI. while Spain adhered to the antipope Clement VII., the Dominican province of Spain divided itself, the Portuguese choosing, a vicar-general, and finally a provincial, Gonçalo, in 1418, when Martin V. legalized the separation. This perhaps explains why Martino Vasquez was succeeded by another Franciscan. In 1394 Rodrigo de Cintra, calling himself Inquisitor of Portugal and Algarve, applied to Boniface IX. for confirmation, which was graciously accorded to him. Apparently the revenues of the office were nil, for the privilege was granted to him of residing with one associate at will in any Franciscan convent, which was bound to minister to his necessities, the same as to any other master of theology. Rodrigo was preacher to King João I., who requested this favor of Boniface, and his career, like that of his predecessor, is a blank. He was followed by a Dominican, Vicente de Lisboa, who had been Provincial of Spain at the time of the disruption, when he returned to Portugal and became confessor of Dom Joao. The king, in 1399, requested of Doniface his appointment as inquisitor, which was duly granted; and, as we have seen, in 1401, the pope endeavored to extend his jurisdiction over Castile and Leon. No trace of his inquisitorial activity exists. After his death, in 1401, there appears to have been an interval. The office apparently was regarded as a perquisite of the royal chapel for those who would condescend to accept it. The next appointment of which we hear is that of another confessor of Dom João, in 1413, this time a Franciscan, Affonso de Alprão, of whose doings no record has been preserved. When,

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* Herculano, I. 40.--Monteiro, P. I. Liv. ii. c. 34.-- Pelayo, Heterodoxos Españoles, I. 782-3.

in 1418, the kingdom was reorganized as an independent Dominican province, the earnest annalists of the Inquisition assume that under the bull of Boniface IX., in 1402, each successive provincial was likewise an inquisitor-general, and the lists of these worthies are laboriously paraded as such, until the founding of the New Inquisition in 1531. No acts of theirs in such capacity, however, are recorded. The Holy Office continued dormant, without even a titular official, until, in the early years of the sixteenth century, Dom Manoel, stimulated by the example of his Castilian neighbors, and feeling solicitude as to the status of the New Christians, or converts from Judaism and Islam, bethought him of its revival. Although be had the Dominican provincial at hand, no purpose of utilizing, him in this manner seems to have been entertained. The king applied to the pope and obtained the appointment of a Franciscan, Henrique de Coimbra, but there is no trace of his activity. *

The New Inquisition of Spain was a model which the smaller kingdom would naturally be expected to adopt, and in fact, to ardent Catholics, there might well seem to be a necessity for such an institution in view of the problems arising from the large influx of New Christians flying from Spanish persecution. Dom Manoel, indeed, at one time entertained so seriously the idea of establishing the Spanish Inquisition in his dominions that, in 1515, he ordered his ambassador at Rome, D. Miguel da Silva, to obtain from Leo X. the same privileges as those which had been conceded to Castile, but from some cause the project was abandoned. His son, Dom João III., who succeeded him in 1521, was a weakminded fanatic, and it is only singular that the introduction of the Inquisition on the Spanish model was delayed for still ten years. The struggle which took place over the measure belongs, however, to a period beyond our present limits. †

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* Llorente, Ch. III. Art. ii. No. 24.-- Monteiro, P. I. Liv. ii. c. 35, 37, 38, 39. --Wadding, ann. 1394, No. 4; 1413, No. 4.--Ripoll II. 389. † Herculano, Da Origem, etc., da Inquisição, I. 163-5.

CHAPTER IV.
ITALY.

IN France we have seen the stubbornness of heresy in alliance with feudalism resisting the encroachments of monarchy. In Italy we meet with different and more complicated conditions, which gave additional stimulus to antagonism against the established Church, and rendered its suppression a work of much greater detail. Here heresy and politics are so inextricably intermingled that at times differentiation becomes virtually impossible, and the fate of heretics depends more on political vicissitudes than even on the zeal of men like St. Peter Martyr, or Rainerio Saccone.

For centuries the normal condition of Italy was not far removed from anarchy. Spasmodic attempts of the empire to make good its traditional claim to overlordship were met by the steady policy of the papacy to extend its temporal power over the Peninsula. During the century occupied by the reigns of the Hohenstaufens ( 1152-1254), when the empire seemed nearest to accomplishing its ends, the popes sought to erect a rampart by stimulating the attempts of the cities to establish their independence and form self-governing republics, and it thus created for itself a party in all of them. North of the Patrimony of St. Peter the soil of Italy thus became fractioned into petty states under institutions more or less democratic. For the most part they were torn with savage internal feuds between factions which, as Guelf or Ghibelline, hoisted the banner of pope or kaiser as an excuse for tearing each other to pieces. As a rule, they were involved in constant war with each other. Occasionally, indeed, some overmastering necessity might briny about a temporary union, as when the Lombard League, in 1177, broke the Barbarossa's power on the field of Legnano, but, in general, the chronicles of that dismal period are a confused mass of murderous strife inside and outside the gates of every town.

Heresy could scarce ask conditions more favorable for its spread. The Church, worldly to the core, was immersed in temporal cares and pleasures, and during the strife between Alexander III. and the four antipopes successively set up by Frederic I.--Victor, Pascal, Calixtus, and Innocent--the enforcement of orthodoxy was out of the question. After the triumph of the papacy, stringent decrees, as we have seen, were issued by Lucius III., and edicts were promulgated by Henry VI. in 1194, and by Otho IV. in 1210, but they were practically inefficient. When every town was divided against itself heresy could bargain for toleration by holding the balance of power, and was frequently able, by throwing its weight on one side or the other, to obtain a share in the government. The larger struggles of city against city and of pope against emperor afforded a still wider field for the exercise of this diplomatic ability, of which full advantage was taken. When the formulas of persecution became defined under Honorius III., Gregory IX., and Frederic II., and fautorship was made equivalent to heresy, the factions and the nobles who tolerated or protected heretics became involved in the common anathema, and whole communities were stigmatized as given over to false idols. Yet although Ghibelline and heretic were frequently held by the popes to be almost convertible terms, there was in reality no test capable of universal application. Traditional hostility to the empire rendered Milan an intensely Guelf community, and yet it was everywhere recognized as the greatest centre of heresy.

Though heresy was by no means so universal as the papal anathemas would indicate, yet heretics were quite numerous enough to possess political importance, and to have some justification for their hopes of eventually becoming dominant. Little concealment was deemed necessary. When Otho IV. was in Rome for his coronation in 1209, under the vigilant rule of Innocent III., the ecclesiastics who accompanied him were scandalized at finding schools where Manichæan doctrines were openly taught, apparently without interference. The earlier Dominican persecutors are represented as constantly holding public disputations with heretics in the most populous cities of Italy, and the miracles related of them were mostly occasioned by the taunts and challenges of heretics. Otho, at Ferrara, in 1210, was obliged to order the magistrates to put to the ban the Cathari who refused, at the instance of the bishop, to return to the Church, and also those who publicly supported them. *

Although Stephen of Bourbon relates that a converted heretic informed him that in Milan there were no less than seventeen heterodox sects which bitterly disputed with each other, yet they can, as in France, be reduced to two main classes-Cathari, or Patarins, and Waldenses. The Cathari, it will be remembered, made their appearance in the first half of the eleventh century, at Alonforte, in Lombardy, and they had continued to multiply since then. About the middle of the thirteenth century R ainerio Saccone gives us an enumeration of their churches. In Lombardy and the Marches there were about five hundred perfected Cathari of the Albanensian sect, more than fifteen hundred Coneorrezenses, and about two hundred Bajolenses. The Church of Vicenza reckoned about a hundred; there were as many in Florence and Spoleto, and in addition about one hundred and fifty refugees from France in Lombardy. As he estimates the total number, from Constantinople to the Pyrenees, at four thousand, with a countless congregation of believers, it will be seen that nearly two thirds of the whole number were concentrated in northern Italy, chiefly in Lombardy, and that they constituted a notable portion of the population.† Lombardy, in fact, was the centre whence Catharism was propagated throughout Europe. We have seen above how for more than half a century it served as a refuge to the persecuted saints of Languedoc, and as a source whence to draw missionaries and teachers. About 1240 a certain Yvo of Narbonne was falsely accused of heresy and fled to Italy, where he was received as a martyr, and had full opportunity of penetrating into the secrets of the sectaries. In a letter to Géraud, Archbishop of Bordeaux, he describes their thorough organization throughout Italy, with ramifications extending into all the neighboring lands. From all the cities of Lombardy and Tuscany their youth were sent to Paris to perfect themselves in logic and theology, so as to be able successfully to defend their errors. Catharan merchants

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* Cæsar. Heisterbacens. Dial. Mirac. Dist. v. c. 25.--Muratori Antiq. Ital. Diss. LX. (T. XII. p. 447).
† D'Argentré, Coll. Judic. de novis Error. I. i. 86.--Reinerii Summa ( Martene Thesaur . V. 1767).

frequented fairs and obtained entrance into houses where they lost no opportunity of scattering the seed of false doctrine. Fun of zeal and courage, the Catharan believed his faith to be the religion of the future, and his ardor courted martyrdom in the effort to spread it everywhere. Milan was the headquarters whither every year delegates were sent from the churches throughout Christendom, bringing contributions for the support of the central organization, and receiving instructions as to the symbol, changed every twelvemonth, whereby the wandering Patarin could recognize the houses of his brethren and safely claim hospitality. It was in vain that, in 1212, Innocent III. warned the heretical city of the fate of Languedoc, and threatened to send a similar crusade for its extirpation. Fortunately for the Lombards he had no one to summon to their destruction, for Germany, however desirous of conquering Italy, was too distracted for such an enterprise, and the popes dreaded imperial domination quite as much as heresy. There was bitter irony in the reply of Frederic II., when, in 1236, he was subduing the rebellious Lombards, and he answered the clamor of Gregory IX., who called upon him to transfer his arms to Syria, by pointing out that the Milanese were much worse than Saracens, and their subjugation much more important. *

We have no means of obtaining an approximate estimate of the Waldenses, but in some districts they must have been almost as numerous as the Cathari. The remains of the Arnaldistæ and Umiliati had eagerly welcomed the missionaries of the Poor Men of Lyons, and had not only adopted their tenets, but had pushed them to a further development in antagonism to Rome. As early as 1206 we see Innocent III. alluding to Umiliati and Poor Men of Lyons as synonymous expressions, and endeavoring with little success to effect their expulsion from Faenza, where they were spreading and infecting the people. In Milan they had built a school where they publicly taught their doctrines; this was at length torn down by a zealous archbishop, and when, in 1209, Durán de Huesca sought to bring them back to the fold, a hundred or more of them consented to be reconciled if the building

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* Matt. Paris. ann. 1236, p. 293; ann. 1243, pp. 412-13 (Ed. 1644).--Trithem. Chron. Hirsaug. ann. 1230.-- Innoc. PP. III. Regest. xv. 189.-- Hist. Diplom. Frid. II. T. IV. p. 881.

were restored to them. Evidently they had little to dread from active persecution, and subsequent letters of Innocent show them to be still flourishing there. The Waldenses who were burned at Strassburg in 1212 admitted that their chief resided in Milan, and that they were in the habit of collecting money and remitting it to him. *

It was, however, in the valleys of the Cottian Alps, to which they spread from Dauphiné, that they settled themselves most firmly. In those inhospitable regions, till then almost uninhabited, their marvellous and self-denying industry occupied every spot where incessant labor could support life. There they rapidly increased and filled the valleys of Luserna, Angrogna, San Martino, and Perosa. In 1210 Giacomo di Carisio, Bishop of Turin, alarmed at the constant growth of this heresy in his diocese, applied to Otho IV. for aid in its suppression, but the emperor in reply merely ordered him to use severity in their punishment and expulsion. Authority for this he already had in abundance under the canons, but he lacked the physical force to render it effective, and the imperial rescript went for naught. This shows that the local suzerains took no measures to enforce persecution, and the heretics continued to increase. The immediate sovereign of the district most deeply infected was the Abbey of Ripaille, which found itself unable to control them, and made over its temporal rights to Tommaso I., Count of Savoy. He issued an edict, to which I have already referred, imposing a fine of ten sols for giving refuge to heretics, which proved altogether ineffective. Thus, in the absence of efficient repression, were established those Alpine communities whose tenacity of belief supplied through centuries an unfailing succession of humble martyrs, and who ennobled human nature by their marvellous example of constancy and endurance. †

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* Montet, Hist. litt. des Vaudois du Piémont, pp. 40-1.--Innoc. PP. III. Regest. IX. 18, 19, 204; XII. 17; XIII. 63.-- Kaltner, Konrad v. Marburg, pp. 42, 44.-Annal. Marbacens. ann. 1231 ( Urstisii Germ. Hist. Scriptt. II. 90). † Böhmer, Regest. Imp. V. 110.-- Comba, La Riforma in Italia, I. 254-57.-Ejusd. Histoire des Vaudois d'Italie, I. 124 sqq., 140.--Charvaz, Origine dei Valdesi, App. No. XXII. Giuseppe Manuel di S. Giovanni (Un' Episodia della Storia del Piemonte, Torino, 1874, pp. 15-21) argues that the letter of Otho IV. is only the draft of one

Although the Lombard Waldenses admitted their descent from the Poor Men of Lyons, their more rapid development gave rise to differences, and in 1218 a conference was held at Bergamo between delegates of both parties. This did not succeed in removing the points of dissidence, and about 1230 the Lombards sent to the brethren in Germany a statement of the discussion and of their views. It is not our province to enter into these minute details of faith and Church government, but the affair is worth alluding to as illustrating the flourishing condition of the Church, the practical toleration which it enjoyed, and the active communication which existed between its organizations throughout Europe. *

The aggressiveness of the heretics, the favor shown them by the people, and the impossibility of any systematic suppression by the Church under existing political conditions are well exhibited in the troubles which commenced at Piacenza in 1204. There the heretics were strong enough to provoke a quarrel between the authorities and Bishop Grimerio, which resulted in either the withdrawal or the expulsion of the prelate, and all the clergy. The exiles transferred themselves to Cremona, but in 1205 that city likewise quarrelled with its pastors, and the wanderers were again driven forth, to find a refuge in Castell' Arquato. For three years and a half Piacenza remained without an orthodox priest, and deprived of all the observances and consolations of religion. So weak was the hold of the Church upon the people that this deprivation was acquiesced in with the utmost indifference. In October, 1206, Innocent III. sent three Apostolic Visitors to effect a reconciliation, with a threat of dividing the diocese and apportioning it among the neighboring sees, but the citizens cared nothing for this, and refused the terms demanded, which required them to compensate their bishop for the damage inflicted on him. After some six months wasted in fruitless negotiations the Visitors departed, and it was not till July, 1207, that another commission, offering more favorable conditions, succeeded in effecting a recon-

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which the bishop desired to procure, but the question is merely of archæological interest, for in either case it was equally ineffective. * Rescript. Heres. Lombard. (Preger, Beiträge, München, 1875, pp. 56-63).-Reinerii Summa ( Martene Thesaur. V. 1775).

ciliation which enabled the clergy to return from exile. About the same period Innocent found himself obliged to use persuasion and argument in the endeavor to urge the people of Treviso to expel their heretics. So far from threatening them, he begged them to have faith that their bishop would reform the excesses of the clergy whose evil example had disturbed them. It is easy thus to understand the exulting confidence with which the heretics anticipated the eventual triumph of their creeds, and the despair which led Abbot Joachim of Flora, in expounding the Apocalypse, to see in them the locusts with the power of scorpions who issue from the bottomless pit at the sounding of the fifth trumpet (Rev. IX. 3, 4). These heretics are the Antichrist; they are to crow in power and their king is already chosen, that king of the locusts "whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon" (Rev. IX. 11). Resistance to them will be in vain; they are to unite with the Saracens, with whom, in 1195, he says they are already entering into negotiations. *

When Honorius III., in 1220, obtained from Frederic II. the ferocious coronation-edict heresy, be may well have imagined that the way was open for its immediate suppression. If so, he was not long in discovering his mistake. Whatever professions Frederic might make, or whatever rigor he might exercise in his Sicilian dominions, it was no part of his policy to estrange the Ghibelline leaders, or to strengthen the Guelfic factions in the turbulent little republics which he sought to reduce to subjection. His whole reign was an internecine conflict, open or concealed, with Rome, and he was too much of a free-thinker to have any scruples as to the sources whence he could draw strength for himself or annoyance for his enemy. In central and upper Italy, therefore, his laws were for the most part virtually a dead letter. Already, in 1221, Ezzelin da Romano, the most powerful Ghibelline in the March of Treviso, was complained of for the protection which he afforded to heretics, and his continuing to do so to the end shows that he found it to be good policy. When, in 1227,

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* Campi, Dell' Historia Ecclesiastica di Piacenza, P. II. pp. 92 sqq.--Innoc. PP. III. Regest. IX. 131, 166-9; X. 54, 64, 222.--Tocco, L'Heresia nel Medio Evo, pp. 364, 366 ( Firenze, 1884).--Cf. Pseudo-Joachim de septem temporibus Ecclesiæ P. v.

Ingheramo da Macerata, the late podestà of Rimini, was persecuted by the citizens because he had delivered for burning as heretics some of their daughters and sisters, and because he bad wished to inscribe on their statute-books the constitutions of Frederic, it was not to the emperor that he applied for protection, but to Honorius III. *

Something more than imperial edicts was plainly necessary, and Honorius, in casting around for methods to check the spread of heresy, appointed, in 1224, the Bishops of Brescia and Modena as commissioners with special powers to exterminate the heretics of Lombardy--as inquisitors, in fact, this being one of the steps which gradually led to the establishment of the Inquisition, the usefulness of the Dominicans in this respect not having yet been divined. The Bishop of Modena, however, undertook a mission to convert the pagans of Prussia, and the Bishop of Rimini was substituted in his place. The prelates commenced with Brescia, itself, whose prelate doubtless knew where to strike. They ordered the tearing down of certain houses where heretical preachers had been accustomed to bold forth. At once an armed insurrection broke out. The perennial factions of the city took sides. Several churches were burned, and the heretics parodied from them the anathema by casting lighted torches from the windows, and solemnly excommunicating all members of the Church of Rome. It was not until after a severe and prolonged conflict that the Catholics obtained the upper hand, and then the terms prescribed by Honorius were so mild as to indicate that it was not deemed politic to drive the defeated party to despair. All excommunicates were required to apply personally for absolution to the Holy See. The fortified houses of the lords of Gambara, of Ugona, of the Oriani, of the sons of Botatio, who had been the leaders in the troubles, were ordered to be razed to the ground, never to be rebuilt, while other strongholds, which had been defended against the Catholics, were to be cut down one-third or one-half. Benificed clerks who were children of heretics or of fautors were to be suspended for three years or more as their individual participation in the troubles might indicate. A levy of three hundred and thirty lire was ordered on the clergy of Lombardy and the Trivigiana

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* Epistt. Sæcul. XIII. T. I. No. 451 (Mon. Hist. Germ.).--Potthast No. 7672.

to recompense the Catholics for the losses endured in contending with the heretics. So unaccustomed as yet were the Lombards to persecution that even these conditions were deemed too harsh. The city of Milan interceded, and finally even the authorities of Brescia itself urged that moderation would be conducive to peace; and, May 1, 1226, Honorius authorized the bishops to use their discretion in diminishing the penalties. When, however, the Dominican Guala was elected Bishop of Brescia in 1230, be speedily succeeded in introducing in the local statutes the law of Frederic, of March, 1224, which decreed for heretics the stake or loss of the tongue, and he forced the podestà to swear to its execution. *

Gregory IX. was a man of sterner temper than Honorius, and, despite his octogenary age, his advent to the pontificate, in 1227, was the signal for unrelenting war on heresy. Within three weeks of his accession peace was signed, under the auspices of the papacy, between Frederic II. and the Lombard League, with provisions for the suppression of heresy. Gregory immediately, in the most imperious fashion, summoned the Lombards to perform their duty. Hitherto, be told them, all their pretended efforts had been fraudulent. No enforcement of the imperial constitutions had been attempted. If the heretics had at any time been driven away, it was with a secret understanding that they would be allowed to return and dwell in peace. If fines had been inflicted, the money had been covertly refunded. If statutes had been enacted, there was always a reservation by which they were rendered ineffective. Thus heresy had grown and strengthened while the liberties of the Church had been subverted. Heretics had been permitted to preach their doctrines publicly, while ecclesiastics had been outlawed and imprisoned. All this must cease, the provisions of the treaty of peace must be enforced, and, if they continued in their evil courses, the Holy See would find means to coerce them in their perversity. †

These were brave words, though the political condition of Lombardy rendered them ineffective. Nearer home, however, Gregory had fairer opportunity of enforcing his will, and we have

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* Epistt. Sæc. XIII. T. I. No. 264-66, 275, 295 (Mon. Hist. Germ.). -- Havet, Bibl. de l'École des Chartes, 1880, p. 602. † Epistt. Sæc. XIII. T. I. No. 355. already seen how promptly he recognized the utility of the Order of Dominic and laid the foundations of the Inquisition by his tentative action in Florence. While this was taking shape his zeal was stimulated by the discovery, in 1231, that in Rome itself heresy had become so bold that it ventured to assert itself openly, and that many priests and other ecclesiastics had been converted. Probably the first auto de fé on record was that held by the Senator Annibaldo at the portal of Santa Maria Maggiore, when these unfortunates were burned or condemned to perpetual prison, and Gregory took advantage of the occasion to issue the decretal which became the basis of inquisitorial procedure, and to procure the enactment of severe secular laws in the name of the senator. The details I have already given (Vol. I. p. 325), and they need not be repeated here; but Gregory did not content himself with what he thus accomplished in Rome. His aid just then was desirable to Frederic II. in his Lombard complications, and to Gregory's urgency may doubtless be attributed the severe legislation of the Sicilian Constitutions, issued about this time, and the Ravenna decrees of 1232. Shortly afterwards, indeed, we find Frederic writing to him that they are like father and son; that they should sharpen the spiritual and temporal swords respectively committed to them against heretics and rebels, without wasting effort on sophistry, for if time be spent in disputation nature will succumb to disease. It is not probable that Gregory counted much on the zeal of the emperor, but he sent the edict of Annibaldo to Milan, with instructions that it be adopted and enforced there. Already, in 1228, his legate, Goffredo, Cardinal of San Marco, had obtained of the Milanese the enactment of a law by which the houses of heretics were to be destroyed, and the secular authorities were required to put to death within ten days all who were condemned by the Church; but thus far no executions seem to have taken place under it. *

It was now that Gregory, seeing the futility of all efforts thus far save those which the Dominicans were making in Florence,

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* Raynald. Annal. ann. 1231, No. 13-18. -- Constit. Sicular. Lib. I. Tit. i. -Rich. S. Germ. Chron. ( Muratori, S. R. I. VII. 1026). -- Vit. Gregor. PP. IX. (Ib. III. 578).--Hist. Diplom. Frid. II. T. IV. pp. 299-300, 409-11.--Verri, Storia di Milano, I. 242.--Bern. Corio, Hist. Milanese, ann. 1228.

hit upon the final and successful experiment of confiding, to the Order the suppression of heresy as part of their regular duties. A fresh impulse was felt all along the line. The Church suddenly found that it could count upon an unexpected reserve of enthusiasm, boundless and exhaustless, despising danger and reckless of consequences, which in the end could hardly fail to triumph. A new class of men now appears upon the scene--San Piero Martire, Giovanni da Vicenza, Rolando da Cremona, Rainerio Saccone -- worthy to rank with their brethren in Languedoc, who devoted themselves to what they held to be their duty with at singleness of purpose which must command respect, however repulsive their labors may seem to us. On one hand these men had an easier task than their Western colleagues, for they had not to contend with the jealousy, or submit to the control, of the bishops. The independence of the Italian episcopate had been broken down in the eleventh century. Besides, the bishops naturally belonged to the Guelfic faction, and welcomed any allies who promised to aid them in crushing the antagonistic party in their turbulent cities. On the other hand, the political dissensions which raged everywhere with savage ferocity increased enormously the difficulties and dangers of the task.

In Italy, as in France, the organization of the Inquisition was gradual. It advanced step by step, the earlier proceedings, as we have seen both in Florence and Toulouse, being characterized by little regularity. As the tribunal by degrees assumed shape, a definite code of procedure was established which was virtually the same everywhere, except with regard to the power of confiscation, the application of the profits of persecution, and the acquittal of the innocent. To these attention has already been called, and they need not detain us further. The problems which the founders of the Inquisition had to meet in Italy, and the methods in which these were met, can best be illustrated by a rapid glance at what remains to us of the careers of some of the earnest men who undertook the apparently hopeless task.

The earliest name I have met with bearing the title of Inquisitor of Lombarcly is that of a Frà Alberico in 1232. The Cardinal Legate Goffredo, whom we have seen busy in Milan, undertook to quiet civil strife in Bergamo, with the consent of all factions, by appointing as podestà Pier Torriani of Milan; and at the same time he seized the opportunity to make a raid on heretics, a number of whom he cast into prison. No sooner was his back turned than the citizens ref used to receive his podestà, elected in his place a certain R. di Madello, and, what was worse, set at liberty the captive heretics. Thereupon the legate placed the city under interdict, which brought the people to their senses, and they agreed to stand to the mandate of the Church. Gregory accordingly, November 3, 1232, instructed Alberico, as Inquisitor of Lombardy, to reconcile the city on condition that the people refund to Pier Torriani all his expenses and give sufficient security to exterminate heresy. Here we see how intimate were the relations between politics and heresy, and what difficulties the alliance threw in the way of persecution. * Frà Rolando da Cremona we have already met as professor in the inchoate University of Toulouse, and we have seen how rigid and unbending was his zeal. Hardly had he quitted Languedoc when we find him, in 1233, already actively at work in the congenial duty of suppressing heresy at Piacenza. The twenty-five years which had elapsed since the Piacenzans had shown themselves so indifferent to their spiritual privileges had not greatly increased their respect for orthodoxy. Rolando assembled them, preached to them, and then ordered the podestà to expel the heretics. The result did not correspond to his expectations. With the connivance of the podestà, the heretics and their friends arose and made a general onslaught on the clergy, including the bishop and the friars, in which a monk of San Sabino was slain and Rolando and some of his comrades were wounded. The Dominicans carried Rolando half-dead from the city, which was placed under interdict by the bishop. Then a revulsion of feeling, occurred Rolando was asked to return, and full satisfaction was promised. He prudently kept away, but ordered the imprisonment of the podestà and twenty-four others till the pleasure of the pope should be known. Gregory tool advantage of the opportunity by sending thither the Archdeacon of Novara, with instructions to place the city under control of the orthodox party, taking ample security that the heretics should be suppressed; but this arrangement did not please the citizens, who rose again and liberated the

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* Ripoll I. 41.

prisoners. Sharp as was this experience, it did not dull the edge of Rolando's zeal, for the next year we find him at work in the Milanese, where he received rough treatment at the hands of Lantelmo, a noble who sheltered heretics in his castle near Lodi. For this Lantelmo was condemned to be led through the streets, stripped and with a halter around his neck, to Rolando's presence, and there to accept such penance as the friar, at command of the pope, might enjoin on him. A month later we hear of his seizing, two Florentine merchants, Feriabente and Capso, with all their goods. They evidently were persons of importance, for Gregory ordered their release in view of having, received bail for them in the enormous sum of two thousand silver marks. * During, this transition period, while the Inquisition was slowly taking, shape, one of the most notable of the Dominicans engaged in the work of persecution was Giovanni Schio da Vicenza. I have alluded in a previous chapter to his marvellous career as a pacificator, and it may perhaps not be unjust to assume that his motive in employing, his unequalled eloquence in harmonizing discordant factions was not only the Christian desire for peace, but also to remove the obstruction to persecution caused by perpetual strife, for in almost all these movements we may trace the connection between heresy and politics. After his wonderful success at Bologna, Gregory urged him to undertake a similar mission to Florence, where constant civic war was accompanied by recrudescence of heresy. In spite of the efforts of the embryonic Inquisition there, heresy was undisguised and the ministers of Christ were openly opposed and ridiculed. Gregory assumed that Giovanni acted under the direct inspiration of the Holy Ghost, and did not venture to send him orders, but only requests. He was, like all his colleagues, popularly regarded as a thaumaturgist, and

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* Epistt. Sæc. XIII. T. I. No. 559. -- Raynald. ann. 1233, No. 40. -- Ripoll I. 69, 71. Probably about this period may have occurred the incident related of Moneta, the disciple of St. Dominic, whose efforts against the heretics of Lombardy are said to have aroused their animosity to the point that a noble named Peraldo hired an assassin to despatch him. Word was brought to Moneta, who seized a crucifix and assembled a band of the faithful, with whom he captured Peraldo and the bravo, delivered them to the secular authorities, and they ",ere both burned alive.-- Ricchini Vit. Monetæ, p. viii.

stories were told of his crossing rivers dry-shod, and causing vultures to descend from on high at his simple command. The Bolognese were so loath to part with him that they used gentle violence to retain him, and only let him go after Gregory had ordered their city laid under interdict, and had threatened lo deprive of its episcopal dignity any place which should detain him against his will. After completely succeeding in his mission to Florence lie was despatched on a similar one to Lombardy. The League, which had been so efficient an instrument in curbing the imperial power, was breaking up. Fears were entertained that Frederic would soon return from Germany with an army, and a portion of the Lombard cities and nobles Were disposed to invite him. Some countervailing influence was required, and nothing, more effective than Giovanni's eloquence could be resorted to. At Padua, Treviso, Conigliano, Ceneda, Oderzo, Belluno, and Feltre he preached on the text "Blessed are the feet of the bearers of peace" with such effect that even the terrible Ezzelin da Roma-no is said to have twice burst into tears. The whole land was pacified, save the ancestral quarrel between Ezzelin and the counts of Campo San Piero, which unpardonable wrongs had rendered implacable. After a visit to Mantua, the apostle of peace went to Verona, then besieged by an army of Mantuans, Bolognese, Brescians, and Faenzans, where he persuaded the assailants to withdraw, and the Veronese, in gratitude, proclaimed him podestà by acclamation. He promptly made use of the position to burn in the market-place some sixty heretics of both sexes, belonging to the noblest families of the city. Then he summoned to a great assembly in a plain hard by all the confederate cities and nobles. Obedient to his call there came the Patriarch of Aquileia, the Bishops of Mantua, Brescia, Bologna, Modena, Reggio, Treviso, Vicenza, Padua, and Ceneda, Ezzelin da Romano, the Marquis of Este, who was Lord of Mantua, the Count of San Bonifacio, who ruled Ferrara, and delegates from all the cities, with their carrochi. The multitude was diversely estimated at from forty thousand to five hundred thousand souls, who were wrought by his eloquence to the utmost enthusiasm of mutual forgiveness. After denouncing as rebels and enemies of the Church all who adhered to Frederic or invited him to Italy, Giovanni induced his auditors to swear to accept such settlement of their quarrels as he should dictate, and when he announced the terms they unanimously signed the treaty. *

So great became his reputation that Gregory IX. was seriously disturbed at a report that Giovanni contemplated making himself pope. A consistory was assembled to consider the advisability of excommunicating him, and that step would have been taken had not the Bishop of Modena sworn upon a missal that he had once seen an angel descend from heaven while Giovanni was speaking, and place a golden cross upon his brow. A confidential mission was sent to Bologna to investigate his career there, which returned with authentic accounts of numberless miracles performed by him, among them no less than ten resuscitations of the dead. So holy a man could not well be thrust from the pale of the Church, and the project was abandoned. †

Meanwhile he had visited his native place, Vicenza, on invitation of the bishop, and had so impressed the people that they gave him their statutes to revise at his pleasure, and proclaimed him duke, marquis, and count of the city--titles which belonged to the bishop, who also offered to make over the episcopate to him. As at Verona, he used his power to burn a number of heretics. During his absence at Verona, Uguccione Pileo, an enemy of the Schia family, induced the people to revolt, when Giovanni hastened back and suppressed the rebellion, putting to death with torture, a number of citizens, who are charitably supposed to have been heretics. Uguccione brought up reinforcements; a fierce battle was fought in the streets, and Giovanni was worsted and taken prisoner. A letter of condolence, addressed to him in prison, by Gregory, under date of September 22, 1233, serves to fix the date of this, and to show how powerless was the papacy to protect its agents in the fierce dissensions of the period. Giovanni was obliged to ransom himself and return to Verona, and thence to Bologna. The peace which he had effected was of short duration. The chronic wars broke out afresh, and Giovanni, at the instance of Gregory, came again to pacify them. In this he succeeded, but no sooner was his back turned than hostilities were renewed.

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* Ripoll I. 48, 56-9.-- Matt. Paris. ann. 1238, p. 320.-- Cliron. Veronens. ann. 1233 ( Muratori, S. R. I. VIII. 67).-- Gerardi Maurisii Hist. (Ib. pp. 37-9).-- Barbarano de' Mironi , Hist. Eccles. di Vicenza, II. 79-84. † Barbarano de' Mironi, op. cit. II. 90-1.

Gregory made a third attempt, through the Bishops of Reggio and Treviso, who induced the warring factions to lay down their arms for a while; but the main object, of presenting a united front and keeping Frederic out of Italy, was lost. Ezzelin and a number of the cities urged his coming, and the decisive victory of Cortenuova, in November, 1237, dissolved the Lombard League which had so long held the empire in check, and made him master of Lombardy. *

During all this time Gregory had been untiring in his efforts to subdue heresy in Lombardy, undeterred by the disheartening lack of result. All his legates to that province were duly instructed to regard this as one of their chief duties. In May, 1236, he had even attempted to establish there a rudimentary Inquisition, but, in the existing condition of the land, even he could hardly have expected to accomplish anything. Frederic came with professions that the extirpation of heresy was one of the motives impelling him to the enterprise; and when Gregory reproached him with suppressing the preaching of the friars and thus favoring heresy, he astutely retorted, with a reference to Giovanni, by alluding to those who, under pretext of making war on heresy, were busy in establishing themselves as potentates, and were taking castles as security from those suspect in faith. Gregory, in reply, could only disclaim all responsibility for the acts of the adventurous friar. Yet Gregory himself, when it suited his Lombard policy, did not hesitate to relax his severity against the heretics, and it became a popular cry in Germany that be bad been bribed with their gold. †

For some years Giovanni Schio led a comparatively quiet existence in Bologna, but in 1247, by which time the Inquisition was fairly taking shape, Innocent IV. appointed him perpetual inquisitor throughout Lombardy, arming him with full powers and releasing him from all subjection or accountability to the Dominican general or provincial. In the existing condition of the north of Italy the commission was virtually inoperative, and its only inter-

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* Ripoll I. 40-1.-- Barbarano de' Mironi op. cit. II. 76, 91-2.
† Greg. PP. IX. Bull. Ille humani generis, 20 Maii, 1236( Ripoll I. 95, gives this in 1237, probably a reissue). -- Epistt. Sæcul. XIII. T. I. No. 693, 700, 702, 704.--Hist. Diplom. Frid. II. T. IV. P. 11. pp. 907-8.-- Schmidt, Cathares, I. 161.

est lies in its terms, which show that up to this time there was no organized Inquisition there. We hear nothing further of his activity, even after the death of Frederic, in 1250, until, in 1256, the long-delayed crusade was undertaken against Ezzelin da Romano. By his fiery eloquence he raised in Bologna a considerable force of crusaders, at whose head he marched against the tyrant of the Trevisan, but, disgusted with the quarrels of the leaders, he returned to Bologna before the final catastrophe, and he is supposed to have perished, in 1265, in the crusade against Manfred, when there was a contingent of ten thousand Bolognese in the army of Charles of Anjou. *

Yet the most noteworthy in all respects of the dauntless zealots who fought the seemingly desperate battle against heresy was Piero da Verona, better known as St. Peter Martyr. Born at Verona in 1203 or 1206, of a heretic family, his legend relates that he was divinely led to recognize their errors. When a schoolboy of only seven years of age his uncle chanced to ask him what he learned, and he repeated the orthodox creed. His uncle thereupon told him he must not say that God created the heaven and the earth, for he was not the creator of the visible universe; but the child, filled with the Holy Ghost, overcame his elder in argument, who thereupon urged the parents to remove him from school, but the father, who hoped to see him become a leader of the sect, allowed him to complete his education. His orthodox zeal grew with his growth, and in 1221 he entered the Dominican Order. His confessor testified that he never committed a mortal sin, and the bull of his canonization bears emphatic evidence to his humility, his meek obedience, his sweet benignity, his exhaustless compassion, his unfailing patience, his wonderful charity, his passionate supplications to God for martyrdom, and the innumerable miracles which illustrated his life. †

Before the Dominicans were armed with the power of persecution Piero earnestly devoted himself to the original function of the Order, that of controverting heresy, and preaching against heretics. In this the success of the young apostle was marvellously aided by his thaumaturgic development. At Ravenna,

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* Ripoll I. 174-5.-- Barbarano de' Mironi, op. cit. II. 94-6.
† Jac. de Voragine Legenda Aurea s. v.--Mag. Bull. Rom. I. 94.

Mantua, Venice, Milan, and other places, numerous wonders are related of his performance. Thus, at Cesena, the success of his efforts at conversion irritated the heretics, who, on one occasion, interrupted his preaching in the public square by volleys of filth and stones discharged from a house near by. He several times mildly entreated them to desist, but in vain, when, inspired by divine wrath, he launched a terrible imprecation against them. Instantly the house crumbled in ruin, burying the sacrilegious wretches, nor could it be rebuilt until long afterwards. *

When the Dominicans were charged with the duty of persecution his earnest zeal naturally caused him to be selected as one of the earliest laborers. In 1233 he was sent to Milan, where, thus far, all the efforts of papal missives and legates had proved ineffectual to rouse the authorities and the citizens to undertake the holy work. The laws which, in 1228, Cardinal Goffredo had inscribed on the statute-book had remained a dead letter. All this was changed when Piero da Verona made his influence felt. Not only did he cause Gregory's legislation of 1231 to be adopted in the municipal law, but he stimulated the podestà, Oldrado da Tresseno, and the archbishop, Enrico da Settala, to work in earnest. A number of heretics were burned, who were probably the first victims of fanaticism which Milan had seen since the time of the Cathari of Monforte. So strong was the impression made by these executions that they earned for the podestà Oldrado the honor of an equestrian portrait in bas-relief, with the inscription, "Qui solium struxit, Catharos ut debuit uxit," which is still to be seen adorning the wall of the Sala del Consiglio, now the Archivio pubblico. It fared worse with the archbishop, who was rendered so unpopular that he was banished, for which the magistracy was duly excommunicated; but he, too, had posthumous reward, for his tomb bore the legend "instituto inquisitore jugulavit hæreses." Piero likewise founded in Milan a company, or association, for the suppression of heresy, which was taken under immediate papal protection -- the model of that which ten years later did such bloody work in Florence. We may safely assume that his fiery activity continued unabated, though we hear nothing of him until 1242, when we again find him in Milan so vigorously at work that

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* Campana, Storia di San Piero-Martire, Milano, 1741, pp. 28-39.

he is said to have caused a sedition which nearly ruined the city. *

Two years later we meet him fighting heresy in Florence. That city, it will be remembered, was the subject of the earliest inquisitorial experiments, Frà Giovanni di Salerno, Prior of Santa Maria Novella, having been commissioned to prosecute heretics in 1228, and being succeeded after his death, in 1230, by Frà Aldobrandini Cavalcante, and about 1241 by Frà Ruggieri Calcagni. The first two of these accomplished little, being, in fact, rather preachers than inquisitors. The heretics were protected by the Ghibelline faction and the partisans of Frederic II., and heresy, far from decreasing, spread rapidly in spite of occasional burnings. When the Catharan Bishop Paternon fled, his position was successively held by three others, Torsello, Brunnetto, and Giacopo da Monteflascone. Many of the most powerful families were heretics or open defenders of heresy--the Baroni, Pulci, Cipriani, Cavaleanti, Saraceni, and Malpresa. The Baroni built a stronghold at San Gaggio, beyond the walls, which served as a refuge for the Perfected, and there were plenty of houses in the town where they could hold their conventicles in safety. The Cipriani had two palaces, one at Mugnone and the other in Florence, where troops of Cathari assembled under the leadership of a heresiarch named Marchisiano, and there were great schools at Poggibonsi, Pian di Cascia, and Ponte a Sieve. †

The whole of central Italy, in fact, was almost as deeply infected with heresy as Lombardy, and little had as yet been done to purify it. That as late as 1235 no comprehensive attempt had been made to establish the Inquisition is shown by a papal brief addressed in that year to the Dominicans of Viterbo, empowering them, in all the dioceses of Tuscany, Viterbo, Orta, Balneoreggio, Castro, Soano, Amerino, and Narni, to absolve heretics not publicly defamed for heresy, who should spontaneously accuse themselves, provided the bishops assented and sufficient bail were given; and the bishops were ordered to co-operate. Heretics not thus voluntarily confessing were to be dealt with according to the papal statutes.

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* Bern. Corio, Hist. Milanese, ann. 1233, 1242. -- Verri, Storia di Milano, I. 241-3.-- Ripoll I. 65.--Annal. Mediolanens. c. xiv. (Muratori, S. R. I. XVI. 651). -- Sarpi, Discorso (Ecl. Helmstad. 1763, IV. 21). † Lami, Antichità Toscane, pp. 497, 500.

At Viterbo dwelt Giovanni da Benevento, who was called the pope of the heretics, but it was not until Gregory went thither in 1237 and undertook the task of purifying the place himself that any efficient action was taken; he condemned Giovanni and many other heretics, and ordered the palaces of some of the noblest families of the city to be torn down, as having afforded refuge to heretics. At the same time the Bishop of Padua was urged to persevere in the good work, and at Parma the Knights of Jesus Christ were instituted with the same object by Jordan, the Dominican general. All this indicates the commencement of systematic operations, and the pressure grew stronger year by year. Under the energetic management of Ruggieri Calcagni the Florentine Inquisition rapidly took shape and executions became frequent, while in the confessions of the accused allusions are made to heretics burned elsewhere, showing that persecution was becoming active wherever political conditions rendered it possible. Thus in a confession of 1244 there is a reference to two, Maffeo and Martello, burned not long before at Pisa. *

In Florence Frà Ruggieri's vigor was reducing the heretics to desperation. Each trial revealed fresh names, and as the circle spread the prosecutions became more numerous and terrible. The Signoria was coerced by papal letters to enforce the citations of the inquisitor, and as the prisoners multiplied and their depositions were taken, fully a third of the citizens, including many nobles, were found to be involved. Excited by the magnitude of the developments, Ruggieri determined to strike at the chiefs, and, invoking the aid of the Priors of the Arts, he seized a number of them and condemned to the stake those who proved contumacious. The time had evidently come when they must choose between open resistance and destruction. The Baroni assembled their followers, broke open the jails, and carried off the prisoners, who were distributed through various strongholds in the Florentine territory where they continued to preach and spread their doctrines.

Matters were rapidly approaching a crisis. On the one hand it was impossible for so large a body as the heretics to permit themselves to be slaughtered in detail with impunity, to say noth-

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* Ripoll I. 79-80.-- Raynald. ann. 1235, No. 15.--Vit. Gregor. PP. IX. ( Muratori , S. R. I. III. 581).-- Lami op. cit. pp. 554, 557.

ing of the spoliation and gratification of private feuds which could not fail to involve the innocent with the guilty in a persecution of such extent so recklessly pursued. On the other hand, the persecutors were maddened with excitement and with the prospects of at last triumphing over the adversaries who had so long defied them. Innocent IV. wrote pressingly to the Signoria commanding energetic support for the inquisitor, and he summoned from Lombardy Piero da Verona to lend his aid in the approaching struggle. Towards the end of 1244 Piero hastened to the conflict, and his eloquence drew such crowds that the Piazza di Santa Maria Novella had to be enlarged to accommodate the multitude. He utilized the enthusiasm by enrolling the orthodox nobles in a guard to protect the Dominicans, and formed a military order under the name of the Società de' Capitani di Santa Maria, uniformed in a white doublet with a red cross, and these led the organization known as the Compagnia della Fede, sworn to defend the Inquisition at all hazards, under privileges granted by the Holy See. Thus encouraged and supported, Ruggieri pushed forward the trials, and numbers of victims were burned. This was a challenge which the heretics could only decline under pain of annihilation. They likewise organized under the lead of the Baroni, and it was not difficult to persuade the podestà, Ser Pace di Pesannola of Bergamo, recently appointed by Frederic II., that the interest of his master required him to protect them. Thus the perennial quarrel between the Church and the empire filled the streets of Florence with bloodshed under the banners of orthodoxy and heterodoxy. Ruggieri provoked the conflict without flinching. He cited the Baroni before him, and when they contemptuously refused to appear he procured a special mandate from Innocent IV. This they obeyed with the utmost docility, about August 1, 1245, swearing to stand to the mandates of the Church, and depositing one thousand lire as security; but when they understood that he was about to render sentence against them, they appealed to the podestà. Ser Pace thereupon sent his officers, August 12, to Ruggieri, ordering him to annul the proceedings as contrary to the mandate of the emperor, to return the money taken as bail, and, in case of contumacy, to appear the next day before the podestà under penalty of a thousand marks. Ruggieri's only notice of this was a summons the next day to Ser Pace to appear before the Inquisition as suspect of heresy and fautorship, under pain of forfeiture of office. The fervid rhetoric of Frà Piero poured oil upon the flames, and the city found itself divided into two factions, not unequally matched and eager to fly at each other. Taking advantage of the assembling of the faithful in the churches on a feastday, the podestà sounded the tocsin, and many unarmed Catholics are said to have been slaughtered before the altars. Then on St. Bartholomew's day (August 24) Ruggieri and Bishop Ardingho, in the Piazza di S. Maria Novella, publicly read a sentence condemning the Baroni, confiscating their possessions, and ordering their castles and palaces to be destroyed, which naturally led to a bloody collision between the factions. Piero then placed himself at the head of the Compagnia della Fede, carrying a standard like the other captains, among whom the de' Rossi were the most conspicuous. Under his leadership two murderous battles were fought, one at the Croce al Trebbio and the other in the Piazza di S. Felicità, in both of which the heretics were utterly routed. Monuments still mark the scene of these victories; and, until recent times, the banner which San Piero gave to the de' Rossi was still carried by the Compagnia di San Piero Martire on the celebration of his birthday, April 29, while the one which he bore himself is preserved among the relics of Santa Maria Novella and is publicly displayed on his feast-day.

Thus was destroyed in Florence the power of the heretics and of the Ghibellines. Ruggieri, for his steadfast courage, was rewarded, before the close of 1245, with the bishopric of Castro, and was succeeded as inquisitor by San Piero himself, whose indefatigable zeal allowed the heretics no rest. Many of them, recognizing the futility of further resistance, abandoned their errors; others fled, and when Piero left Florence he could boast that heresy was conquered and the Inquisition established on an impregnable basis; though Rainerio's estimate of the Florentine Cathari, some years later, shows that it still had an ample harvest to reward its labors. *

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* Lami, op. cit. pp. 560-85.--Lami's account of these troubles, based upon original sources, is so complete that I have followed it without reference to other thorities. Most of the documents are still in the Archives of Florence (Archiv. Diplom., Prov. S. Maria Novella, ann. 1245). The Compagnia della Fede, known subsequently as del Bigallo, was changed

While Ruggieri, in the summer of 1245, was precipitating the conflict in Florence, Innocent IV., in the Council of Lyons, was passing sentence of dethronement on Frederic II. and trying to find some aspirant hardy enough to accept the imperial crown. Frederic laughed the sentence to scorn and easily disposed of his would-be competitors, but he was obliged to struggle hard to maintain his Italian possessions, and his death, December 13, 1250, relieved the papacy from the most formidable antagonist which its ambitious designs had ever encountered. Skilled equally in the arts of war and peace, untiring in activity, dismayed by no reverses, intellectually far in advance of his age, and encumbered with few scruples, Frederic's brilliant abilities and indomitable courage had been the one obstacle in the papal path towards domination over Italy and the foundation on that basis of a universal theocratic monarchy. His son, Conrad IV., a youth of twentyone, was scarce to be dreaded in comparison, though Innocent cautiously waited for a while in Lyons before venturing into Italy. After reaching Genoa, June 8, 1251, he addressed to Piero da, Verona and Viviano da Bergamo a brief which shows that the intervening six months had not sufficed to dull the sense of rejoicing at the death of his great opponent, and that no more time was to be lost in taking full advantage of the opportunity. A dithyrambic burst of exultation is followed by the declaration that thanks to God for this inestimable mercy are to be rendered not so much in words as in deeds, and of these the most acceptable is the purification of the faith. Frederic's favor towards heretics had long impeded the operations of the Inquisition throughout Italy, and now that he is removed it is to be put into action everywhere with all possible vigor. Inquisitors are to be sent into all parts of Lombardy; Piero and Viviano are ordered to proceed forthwith to Cremona, armed with all necessary powers; rulers who do not zealously assist them will be coerced with the spiritual sword, and, if this proves insufficient, Christendom will be aroused to destroy them in a crusade. This bull was followed by a rapid succession of others addressed to the Dominican provincials and to potentates, ordering strenuous co-operation, and the

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in the middle of the fifteenth century, by Sant' Antonino, Prior of San Marco, into a charitable association for the care of orphans (Villari, Storia di Girol. Savonarola, Firenze, 1887, I. 37).

inscription in all local statutes of the constitutions of the dead emperor and of the popes--bulls issued in such haste that, June 13, 1252, the pope was obliged to explain that the blunders and omissions arising from the hurried work of the scribes are not to invalidate them. The whole was crowned, May 15, 1252, by the issue of the bull Ad extirpanda, of which I have given an abstract in a former chapter. This sought to render the civil power completely subservient to the Inquisition, and prescribed the extirpation of heresy as the chief duty of the State. *

Innocent's mandate probably found Piero at the convent of San Giovanni in Canali at Piacenza, of which he was prior in 1250, and where his austerities so impressed his brethren that they begged his friend, Matteo da Correggio, pretor of the city, to induce him to moderate them, lest the flesh which he so persistently macerated should give way under the ardent spirit within. If, in fact, we are to believe the statement that he habitually never broke his fast before sunset, and that he passed most of the night in prayer, restricting his sleep to the least that was compatible with life, his career becomes easily intelligible. Deficiency of nourishment, replaced by unceasing and unnatural nervous exaltation, must have rendered him virtually an irresponsible being. †

We have no details of what he accomplished as inquisitor at Cremona, or at Milan to which he was afterwards transferred. It is presumable, however, that his relentless activity fully responded to the expectations of those who had selected him as the fittest instrument to take advantage, in the headquarters of heresy, of the unexpected opportunity to visit the now defenceless heretics with the wrath of God. Within nine months after he had been summoned to action he had already become such an object of terror that in despair a plot was laid for his assassination. The matter was intrusted to Stefano Confaloniero, a noble of Aliate, and the hire of the assassins, twenty-five lire, was furnished by Guidotto Sachella. The week before Easter (March 23-30), 1252, Stefano proposed the murder to Manfredo Clitoro of Giussano, who agreed to do it, and associated with him Carino da Balsamo. At the same time Giacopo della Chiusa undertook to go to Pavia

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* Ripoll I. 192-3, 199, 205, 208-14, 231.-- Berger, Registres d' Innoc. IV. No. 5065, 5345.--Mag. Bull. Rom. I. 91. † Campana, Vita di San Piero-Martire, pp. 100-1.

to slay Rainerio Saccone, and made the journey, but failed to accomplish his mission. The other conspirators were more successful. Frà Piero at that time was Prior of Como, and went thither to pass his Easter. He was obliged to return to Milan on Low Sunday, April 7, as on that day expired the term of fifteen days which he had assigned to a contumacious heretic. During Easter week Stefano, with Manfredo and Carino, went to Como and awaited Piero's departure. It shows the fearlessness and the austerity of the man that he set out on foot, April 7, though weakened with a quartain fever, and accompanied only by a single friar, Domenico. Manfredo and Carino followed them as far as Barlassina, and set upon them in a lonely spot. Carino acted as executioner, laying open Piero's head with a single blow, mortally wounding Domenico, and then, finding that Piero still breathed, plunging a dagger in his breast. Some passing travellers carried the body of the martyr to the convent of San Sempliciano, while Domenico was conveyed to Meda, where he died five days afterwards. As for the conspirators, I have already alluded to the strange delay which postponed for forty-three years the final sentence of Stefano Confaloniero, and to the repentance and beatification of Carino, who became St. Acerinus. Daniele da Giussano, another of the confederates, also repented and entered the Dominican Order. Giacopo della Chiusa seems to have escaped, and Manfredo and a certain Tommaso were captured and confessed. Manfredo admitted that he had been concerned in the murder of two other inquisitors, Frà Pier di Bracciano and Frà Catalano, both Franciscans, at Ombraida in Lombardy. He was simply ordered to present himself to the pope for judgment, but in place of obeying he very naturally fled, and there is no record of his subsequent fate. No one seems to have been put to death, and common report asserted that the assassins found a safe refuge among the Waldenses of the Alpine valleys, which is not improbable. *

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* Bern. Corio, Hist. Milanese, ann. 1252.--Gualvaneo Flamma c. 286 (Muratori, S. R. I. XI. 684).--Ripoll I. 224, 244, 389.-- Campana, Vita di San Piero-Martire, pp. 118-20, 125, 128-9, 132-33.--Annal. Mediolanens. c. 24 (Muratori, XVI. 656). -- Tamburini, Storia dell' Inquisizione, I. 492-502.--Wadding Annal. ann. 1284, No. 3.--Rodulphii Hist. Seraph. Relig. Lib. I. fol. 126.--Raynald. Annal. ann. 1403, No. 24. There is a Daniele da Giussano who appears as inquisitor in Lombardy in

In fact, the, Church made much shrewder use of the martyrdom than the exaction of vulgar vengeance. Its whole machinery was set to work at once to impress the populations with the sanctity of the martyr. Miracles multiplied around him. When the General Chapter of the Order assembled at Bologna in May, Innocent wrote to them in terms of the most extravagant hyperbole respecting him, and urged them to fresh exertions in the cause of Christ. By August 31, he ordered the commencement of proceedings of canonization, and before a year had elapsed, March 25, 1253, the bull of canonization was issued--I believe the most speedy creation of a saint on record. It would be difficult to exaggerate the cult which developed itself around the martyr. Before the century was out, Giacopo di Voragine compared his martyrdom with that of Christ, establishing many similitudes between them, and he assures us that the disappearance of heresy in the Milanese was owing to the merits of the saint--indeed, already, in the bull of canonization it is asserted that man), heretics had been converted by his death and miracles. It is true that when, in 1291, Frà Tommaso d'Aversa, a Dominican of Naples, in a sermon on the feast of San Piero dared to compare his wounds with the stigmata of St. Francis--saying that the former were the signs of the living God and not of the dead, while the latter were those of the dead God and not of the living--it is true that the expression was thought to savor of blasphemy. The existing pope, Nicholas IV., chanced to be a Franciscan, so Tommaso was summoned before him, forced to confess, and was sent back to his provincial with orders to subject him to a punishment that would prevent a repetition of the sacrilege. Yet successive popes encouraged the cult of San Piero until Sixtus V., in 1586, designated him as the second head of the Inquisition after St. Dominic, and as its first martyr, and in 1588 granted plenary indulgence to all who should visit for devotion the Dominican churches on the days of St. Dominic, Peter Martyr, and Catharine of Siena. In the seventeenth century an enthusiastic Spaniard declared that he was crowned with three crowns, "como Emperador de Martyres." In 1373, Gregory XI. granted permission to erect a small oratory on the spot of

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1279 (Ripoll I. 567), and who may very probably be the same as the accomplice in the murder.

the murder, which grew to be a magnificent church with a splendid convent, through the offerings of the innumerable pilgrims who flocked thither. The authenticity of the martyr's sanctity was proved when, in 1340, eighty-seven years after death, the body was translated to a tomb of marvellous workmanship, and was found in a perfect state of preservation; and when the sepulchre was opened in 1736 it was still found uncorrupted, with wounds corresponding exactly to those described in the annals. *

The enthusiasm excited by the career of San Piero was turned to practical account by the organization in most of the Italian cities of Crocesegnati, composed of the principal cavaliers, who swore to defend and assist the inquisitors at peril of their lives, and to devote person and property to the extermination of heretics, for which service they received plenary remission of all their sins. These associations were wont to assemble on the feast of San Piero in the Dominican churches, which were the seats of the Inquisition, and hold aloft their drawn swords during the reading of the Gospel, in testimony of their readiness to crush heresy with force. They continued to exist until the last century, and Frà Pier-Tommaso Campana, who was inquisitor at Crema, relates with pride how, in 1738, he presided over such a ceremony in Milan. The Crocesegnati, moreover, furnished material support to the in-

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* Ripoll I. 212.-- Campana, op. cit. 126, 149, 151, 257, 259, 262-3.--Jac. de Vorag. Legenda Aurea s. v.--Mag. Bull. Roman. I. 94.--Wadding Annal. ann. 1291, No. 24.-- Juan de Mata, Santoral de los dos Santos, Barcelona, 1637, fol. 28.--Gualvanco Flamma, Opusc. (Muratori, S. R. I. XII. 1035). Frà Tommaso's disgrace was not perpetual. We shall meet him hereafter as inquisitor, alternately protecting and persecuting the Spiritual Franciscans. If the accounts of the latter be true, his death in 1306 was a visitation of God for the frightful cruelties inflicted upon them ( Hist. Tribulationum, ap. Archiv für Litteratur- und Kirchengeschichte, 1886, p. 326).

The question of the Stigmata was always a burning one between the two Orders. The Dominicans at first refused to accept the miracle until forced to submit by energetic papal measures (Chron. Glassberger ann. 1237--Analecta Franciscana II. 58, Quaracchi, 1887), and when at length they claimed the same honor for St. Catharine of Siena the Franciscans were equally incredulous. In 1473, at Trapani, the two Orders preached against each other on this subject with so much violence as to raise great disorders between their respective partisans among the laity, until the Viceroy of Sicily was obliged to interfere ( La Mantia, L'Inquisizione in Sicilia, Torino, 1886, p. 17); and, as already mentioned, Sixtus IV., in 1475, prohibited the ascription of the Stigmata to St. Catharine. quisitors, supplying them when necessary with both men and money for the performance of their functions. In fact, they were subject to excommunication if they refused to give money when called upon by the inquisitor. It can readily be conceived how greatly the effectiveness of the Inquisition was increased by such an organization. *

If the heretics had hoped to strike their persecutors with terror they were short-sighted. The fanaticism of the Order of Dominic furnished an unfailing supply of men eager for the crown of martyrdom and unsparing in their efforts to earn it. Hardly were the splendid obsequies of San Piero completed when his place was occupied by Guido da Sesto and Rainerio Saccone da Vicenza. The latter had been high in the Catharan Church, when, divinely illuminated as to his errors, he was converted and expiated his past life by entering the strict Dominican Order. It was possibly in his favor that in 1246 Innocent IV. authorized the Dominican prior at Milan to admit repentant heretics into the Order without requiring the year's novitiate that was imposed on Catholics. Thoroughly acquainted with all the secrets of heresy, he could render invaluable aid in persecuting his old associates, whom he pursued with all the ruthless bigotry of an apostate. He was speedily made an inquisitor, and earned an enviable reputation among the faithful by his vigor and success in exterminating heresy. The fact that, as we have seen, he was singled out with San Piero by the conspirators to be slain shows how thoroughly he had earned the hate of the persecuted. We know nothing of the details of the attempt upon his life save that Giacopo della Chiusa returned from Pavia with his errand unaccomplished. Rainerio was at once transferred to Milan as the man best fitted to replace the martyr, and he justified the selection by the unbending firmness with which he vindicated the authority of his office. It was still a novelty in Lombardy, and a man of his keen intelligence, strength of purpose, and self-devotion was required to organize it and establish it among a recalcitrant population. †

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* Ripoll VIII. 113.--Chron. Parmens. ann. 1286 (Muratori, S. R. I. IX. 810).-Campana, op. cit. p. 63.--Bernardi Comens. Lucerna Inquis. s. vv. Bona hæreticor. No. 6, Crucesignati, Indulgentia. † Ripoll I. 144, 168.-- Campi, Dell' Hist. Eccles. di Piacenza, P. II. pp. 208-9.

Heretics, in fact, were more numerous than ever in Lombardy, for the active work carried on in Languedoc by Bernard do Caux and his colleagues had caused a wholesale emigration. Until the death of Frederic, Lombardy was regarded as a secure haven; colonies established themselves there, and even after the Lombard Inquisition was thoroughly organized the persecuted wretches continued for half a century to seek refuge there, nor do we often hear of their being detected. * All of Rainerio's resolution and energy were required for the work before him. In the March of Treviso, Ezzelin da Romano, whose influence extended far to the west, continued openly to protect heresy, and even in Lombardy the hopes excited by Frederic's death threatened to prove fallacious. In 1253, when Conrad IV. passed through Treviso to recover possession of his Sicilian kingdom, be appointed as his Lombard vicar-general Uberto Pallavicino, who soon became as obnoxious to the Church as Ezzelin himself; and, though Conrad died in 1254, and Innocent IV. seized Naples as a forfeited fief of the Church, Pallavicino's power continued to increase, and he soon established relations with Manfred, Frederic's illegitimate son, who wrested Naples from the papacy and became the chief of the Ghibelline faction. Even more threatening was the revulsion of feeling in Milan itself, when its ardent Guelfism was changed to indifference by Innocent's indiscreet assertion of certain ecclesiastical immunities which touched the pride of the citizens. The heads of the hydra might well seem indestructible. One of Rainerio's first enterprises, in 1253, was summoning Egidio, Count of Cortenuova, before his tribunal, as a fautor and defender of heresy. The castle of Cortenuova, near Bergamo, had been razed as a nest of heretics, and its reconstruction prohibited, but the count had seized the castle of Mongano, which was claimed by the Bishop of Cremona, and bad converted it into a den of heretics, who enjoyed immunity under his protection. He disdained to obey the citation and was duly excommunicated. He paid no attention to this, and on March 23, 1254, Innocent IV. ordered the authorities of Milan, under pain of ecclesiastical censures, to take the castle by force and deliver its inmates to the inquisitors for trial. The count, however, was in close alliance with

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* Molinier, Thesis de Fratre Guillelmo Pelisso, Anicii, 1880, pp. lix.-lx.

Pallavicino, "that enemy of God and the Church," and the Milanese appear to have had no appetite for the enterprise at the time. Mongano continued to be a place of refuge for the persecuted until 1269, when the Milanese were at last stimulated to undertake the siege, and on capturing it handed it over to the Dominicans. *

Better success awaited Rainerio's efforts with Roberto Patta da Giussano, a Milanese noble who for twenty years had been one of the most conspicuous defenders of heresy in Lombardy. At his castle of Gatta he publicly maintained heretic bishops, allowing them to build houses, and establish schools whence they spread their pernicious doctrines through the land. They had also there a cemetery where, among others, were buried their bishops, Nazario and Desiderio. The place was notorious, and it is related of San Piero-Martire, as an instance of his prophetic gifts, that once when passing it he had foretold its destruction and the exhumation of the heretic bones. Roberto had been cited by the archbishop and had abjured heresy, but no effective measures had been ventured upon to coerce him from his evil ways, and the heretics of Gatta had continued to enjoy his protection. It was otherwise when, in 1254, Rainerio and Guido summoned him again. On his failing to appear they summarily condemned him as a heretic, declared his property confiscated and his descendants subject to the usual disabilities. Roberto saw that the new officials were not to be trifled with. The prospects of the Ghibellines at the moment were apparently hopeless. He hastened to make his peace, binding himself to submit to any terms which the pope might dictate; and Innocent doubtless deemed himself merciful when, August 19, 1254, he ordered the castle of Gatta and all the heretic houses to be destroyed by fire, the bones in the cemetery to be dug up and burned, and the count to perform such salutary penance as Rainerio might prescribe. †

The papal power was now at its height. Conrad IV. had died May 20, 1254, not without suspicion of poison; Innocent IV. had seized his Sicilian kingdoms, and for a brief space, until Manfred's romantic adventures and victory of Foggia, he might well imagine

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* Ripoll I. 238, 242-3; VII. 31.--Bern. Corio, Hist. Milanese, ann. 1269.
† Ripoll I. 254.-- Campana, op. cit. p. 114.

himself on the eve of becoming, the undisputed temporal as well as spiritual head of Italy. Every effort was made to perfect the Inquisition and to render it efficient both as a political instrument and as a means of bringing about the long-desired uniformity of belief. On March 8 Innocent had taken an important step in its organization by ordering the Franciscan Minister of Rome to appoint friars of his Order as inquisitors in all the provinces south of Lombardy. On May 20 he reissued his bull Ad extirpanda; on the 22d he sent the constitutions of Frederic II. to all the Italian rulers, with orders to incorporate them in the local statutes, and informed them that the Mendicants were instructed to coerce them in case of disobedience. On the 29th he proceeded to reorganize the Lombard Inquisition by instructing, the provincial to appoint four inquisitors whose power should extend from Bologna and Ferrara to Genoa. Under this impulsion and the restless energy of Rainerio no time was lost in extending the institution in every direction save where Ghibelline potentates such as Ezzelin and Uberto prevented its introduction. We chance to have an illustration of the process in the records of the little republic of Asti, on the confines of Savoy. It is recited that in 1254 two inquisitors, Frà Giovanni da Torino and Frà Paulo da Milano, with their associates, appeared before the council of the republic and announced to them that the pope enjoined them to admit the Inquisition within their territories. Thereupon the Astigiani made answer that they were ready to obey the pontiff, but they had no laws providing for persecution and it would be necessary to frame one. Accordingly an ordenamento was drawn up prescribing obedience to the constitutions of Innocent IV. and Frederic II., and it was forthwith added to the local statutes. Similar action was doubtless taking place in every quarter where the people had thus far remained in ignorance of the new doctrine that the suppression of heresy was the first duty of the government. *

The death of Innocent IV., December 7, 1254, whether it was the result of Dominican litanies or of mortification at Manfred's

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* Bern. Guidon. Vit. Innocent. PP. IV. ( Muratori, S. R. I. III. 592).-- Wadding, ann. 1254, No. 8.--Ripoll I. 246.-- Sclopis, Antica Legislazione del Piemonte, p. 440.

success, made no difference in the energy with which the progress of the Inquisition was pushed. The accession of Alexander IV. was signalized by a succession of bulls repeating and enforcing the regulations of his predecessor, and urging prelates and inquisitors to increased activity. To overcome the resistance of such cities as were slack in the duty of capturing and delivering, all who were designated for arrest by the inquisitors, the latter were empowered to punish such delinquency with the heavy fine of two hundred silver marks. Under this impulsion Rainerio assembled the people of Milan, August 1, 1255, in the Piazza del Duomo, read to them his commission, and gave them notice that, although he had hitherto acted with great mildness, the time had passed for trifling. Many citizens, he said, openly derided the Inquisition in the public streets; others caused scandal by opposing and molesting it. He therefore gave three formal warnings, attested by a notarial instrument duly witnessed, that all who should continue to indulge in detraction or should in any way impede the Inquisition were excommunicate as fautors of heresy, and would be prosecuted to such penalties as their audacity deserved. *

As the Inquisition warmed to its work, the four inquisitors provided for Lombardy by Innocent IV. proved insufficient, and, March 20, 1256, Alexander IV. ordered the provincial to increase the number to eight. He appears to have been somewhat dilatory in obedience, for in 1260 he was sharply reminded of the command and enjoined no longer to postpone its fulfilment. Possibly the delay may have arisen from the fact that in January, 1257, Rainerio had risen to the position of supreme inquisitor over the whole of Lombardy and the Marches of Genoa and Treviso, with power to appoint deputies. He thus was doubtless practically emancipated from the control of the provincial, and was able to supply any deficiency in the working, force with those who were absolutely dependent upon himself. In March, 1256, the prelates had been required in the most urgent terms to render an aid and support to the inquisitors; and in January, 1257, this was emphasized by informing them that those who manifested neglect should not escape punishment, while those who showed themselves

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* Ripoll I. 285.-- Raynald. ann. 1255, No. 31.-- Campi, Dell' Hist. Eccles. di Piacenza, P. II. pp. 212-13, 402. zealous would find the Holy See benignant to them in their "opportunities." The significance of this is not to be mistaken, and it would be difficult to set limits to the power thus concentrated in the hands of the ex-Catharan. *

Territorially, however, his authority was circumscribed by the possessions of Uberto and Ezzelin, within which no inquisitor dared venture. In this very year, 1257, Piacenza, which had fallen under control of Uberto, was placed in such complete hostility to the Church that it was deprived of its episcopate, and its bishop, Alberto, was transferred to Ferrara. In Vicenza, which was ruled by Ezzelin, matters were even worse. There the heretics had a recognized chief named Piero Gallo, of the Borgo di San Piero, whose name was adopted by them as a rallying cry, to which the Catholics responded with "viva Volpe!"--a member of the family of Volpe being, the leader of their faction; and so thoroughly did this become encrusted in the habits of the people that we are told in the seventeenth century that the cry of the citizens of the Borgo (then corruptly called Porsampiero) was still "viva Gallo!" while that of the dwellers in the Piazza and Porta Nuova was "viva Volpe!" Ezzelin would permit no persecution, and when the blessed Bortolamio di Breganze, one of the immediate disciples of St. Dominic, was made Bishop of Vicenza, in 1256, he was reduced to seeking conversions by persuasion. After preaching, for a while with little effect he had a public discussion with Piero Gallo, and so impressed him by argument that the heretic was converted. We may reasonably doubt the assertion that Ezzelin's displeasure at this feat was the cause of Bortolamio's banishment from his see, but, whatever was the motive, he was consoled by Alexander IV., who sent him as nuncio to England. During his absence, in 1258, his archdeacon, Bernardo Nicelli, was bolder, and made a capture of importance in the person of the Catharan Bishop, Viviano Bogolo. He endeavored to convert his prisoner, but his powers of persuasion were insufficient, and Ezzelin interfered, and set the heretic at liberty. †

So long as these Ghibelline chiefs retained power it was evident

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* Ripoll I. 300, 326, 327, 399.--Potthast No. 16292.
† Campi, Dell' Hist. Eccles. di Piacenza, P. 11. pp. 214-15.-- Barbarano de' Mironi , Hist. Eccles. di Vicenza, II. 99, 104.

that the foothold of heresy was secure, and that the hopes based on the death of Frederic II. were not destined to fruition. Every motive had long, conspired to render the Church eager for the destruction of Ezzelin, who was its most dreaded antagonist, and every expedient had been tried to reduce him to subjection. As far back as 1221 Gregory IX., then legate in Lombardy, had extorted from him assurances of his hatred of heresy. In 1231 his sons, Ezzelin and Alberico, were at the papal court expressing horror at his crimes and promising to deliver him up for trial as a heretic if he would not reform, in order to escape the disinheritance which they would otherwise incur under Frederic's laws. They pledged themselves, moreover, to deliver to him letters from Gregory, dated September 1, in which he was bitterly reproached for his protection of heretics, and told that if he would humbly acknowledge his errors and expel all heretics from his lands he might come within two months to the Holy See, prepared to obey implicitly all commands laid upon him; otherwise heaven and earth would be invoked against him, his lands should be abandoned to seizure, and he, who was already a scandal and a horror to men, should become an eternal opprobrium. *

Whether the sons dutifully presented to their father this portentous epistle does not appear, nor is it of any importance save as showing how Ezzelin was already regarded as the mainstay of heresy, and how habitually zeal for the faith was made to cover the ambitious political designs of the Church. Ezzelin's courage never wavered, and his adventurous career was pursued with scarce a check. When Frederic II. overcame the resistance of Lombardy, he gave, in 1238, his natural daughter Selvaggia to Ezzelin in marriage and created him imperial vicar. The unanimous testimony of the ecclesiastical chroniclers represents him as a monster whose crimes almost transcend the capacity for evil of human nature, but the unrelieved blackness of the picture defeats the object of the painter. Possibly he may have been among the worst of the Italian despots of the time, when faithlessness and contempt for human suffering were the rule, but the long unbroken success which attended him shows that he must have had qualities which attached men to him, and the report that he was

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* Epistt. Sæcul. XIII. T. I. No. 451.-- Raynald. ann. 1231, No. 20-22.

twice moved to tears by the eloquence of Frà Giovanni Schio indicates a degree of sensibility impossible in one utterly depraved. In fact, the anecdote related by Benvenuto da Imola, that he carried on his back his sister's lover Sordello to and from the place of assignation, and then gave the frightened troubadour a friendly warning, presupposes a character wholly at variance with that currently attributed to him. Some of the stories circulated to excite odium against him are so absurdly exaggerated as to cast doubt upon all the accusations of the papalist writers. * Gregory's letters of September 1, 1231, were simply a ruse. So far was he from awaiting the two months' delay for Ezzelin to present himself, that three days later, on September 4, he executed his threat by ordering the Bishops of Reggio Modena, Brescia, and Mantua to offer Ezzelin's lands to the spoiler, and to preach the cross against him, with the same indulgences as for the Holy Land. This proved a failure, and when Frà Giovanni Schio was sent on his mission of peace, in 1233, Ezzelin's absolution was included in the general pacification, though he had not abandoned the protection of heresy, which had been the ostensible reason for assailing him. While Frederic was at peace with the Church, Ezzelin appears to have been let alone; and when the quarrel broke out afresh, after the emperor's subjugation of Lombardy, Ezzelin was again attacked. Frederic's excommunication of April 7, 1239, was followed, November 20, by that of Ezzelin. This time there is no mention of fautorship of heresy, but only of his encroachments on the church of Treviso and of his remaining under excommunication for more than three years. A month is given to him to submit, after which he is to be proceeded against as a heretic, for the Church had already discovered the convenience of treating disobedience as heresy. Nothing came of this, and in 1244 Innocent IV. resolved to see whether the Inquisition could not be used to better effect. Frà Rolando da Cremona, whose dauntless energy we have witnessed, was commissioned to make inquest on him as on one suspected and publicly defamed for her-

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* Chabaneau ( Vaissette, Éd. Privat, X. 314).-- Monach. Patavin. Chron. ratoi, S. R. I. VIII. 707-9). -- Frederic II. is similarly described by the papal scribes as a monster delighting in objectless cruelty. See Vit. Gregor. PP. IX. Muratori, S. R. I. III. 583-4).

esy by reason of his association with heretics; and as the accused was "terrible and powerful," the inquisitor was empowered to publish the legal citations in any place where he could do so in safety. The result of this trial in absentia was conclusive. It was found that he was the son of a heretic, that his kinsmen were heretics, that under his protection heresy had spread throughout the March of Treviso, and it was decided that he did not believe in the faith of Christ, and must be held suspect of heresy. In March, 1248, Innocent pronounced his condemnation as a manifest heretic to receive the reward of damnation incurred by damned heretics, but promised him that he would learn the abundant clemency of the Church if he would present himself in person by the next Ascension day (May 28). The wary old chief did not allow his curiosity as to the extent of papal clemency to overcome his caution, and abstained from placing his person in Innocent's power. He sent envoys, however, who offered to purge him of the suspicion of heresy by swearing to his orthodoxy; but Innocent held that he must appear in person, and offered him a safeconduct in coming and going. There was no security promised in staying, however, and Ezzelin was cautious. The term allowed him passed away, and he was duly excommunicated. After two years more he was notified that unless he appeared by August 1, 1250, he would be subjected to the statutes against heresy. The obdurate sinner was equally unmoved by this, and in June, 1251, the Bishop of Treviso and the Dominican Prior of Mantua were ordered to summon him personally again to appear by a given time, offering him ample security for his safety: if he disobeyed, his subjects of Treviso were commanded to coerce him, and if this failed a crusade was to be preached against him. *

To a pope desirous of extending, his temporal sway it was exceedingly convenient to condemn his political opponents for heresy, and exceedingly economical to pay for their subjugation by lavishing the treasures of salvation. Thus, in April, 1253, Innocent IV., as an episode in his quarrel with Brancaleone, Senator of Rome, ordered the Dominicans of the Roman province to preach

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* Epistt. Sæcul. XIII. T. I. No. 453, 741, 757-9. -- Ripoll I. 59, 135, 193. -Potthast No. 12899. -- Berger, Registres d'Innocent IV. No. 4095. -- Raynald. Annal. ann. 1248. No. 25-6.-- Harduin. Concil. VII. 362.

a crusade, with Holy-Land indulgences, against the so-called heretics of Tuscany. Preparations were similarly made, on a larger scale, to crush those of Lombardy, where heresy was described as being more rampant and aggressive than ever. For two years a succession of bulls was issued directing all prelates, and especially the inquisitors, to preach the cross against them, with a most liberal assortment of indulgences. In one of these absolution was actually offered to those who held property wrongfully acquired, provided they contributed its value in aid of the crusade, thus deliberately rendering, the Church an accomplice in robbery. In another, all persons or communities neglecting, to aid the crusade were ordered to be prosecuted by the inquisitors as fautors of heresy. As a formal preliminary, Ezzelin was again cited, April 9, 1254, to present himself for judgment by the next Ascension day (May 21), failing which he was sentenced as a manifest heretic, to be dealt with as such. In all these proceedings the curious travesty of an inquisitorial trial shows us the influence which the Inquisition was already exercising on the minds of churchmen, and the employment of inquisitors proves how useful the institution was becoming as a factor in advancing the power of the Holy See. *

The Neapolitan conquest and the death of Innocent IV. postponed the organization of the crusade, but at length, in June, 1256, it set out from Venice under the leadership of the Legate Filippo, Archbishop--elect of Ravenna. The capture by assault of Padua, Ezzelin's most important city, was an encouraging commencement of the campaign, but the seven-days' sack, to which the unfortunate town was abandoned, showed that the soldiers of the cross were determined to make the most of the indulgences which they had earned. Under its incompetent captain the crusade dragged on without further result, in spite of reiterated bulls offering salvation, until, in 1258, the legate was utterly routed near Brescia, and captured, together with his astrologer, the Dominican Everard. Brescia fell into Ezzelin's hands, who, more powerful than ever, entertained designs upon Milan, where he had relations with the Ghibelline faction. When all danger seemed to him past,

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* Ripoll I. 230, 247, 249-51, 286, 291. -- Mag. Bull. Rom. I. 102-4. -- Pegnæ Append . Eymeric. p. 77.-- Harduin. Concil. VII. 362.

however, there was a sudden revulsion of fortune. The Ghibelline chiefs of Lombardy, Uberto Pallavicino and Buoso di Dovara, lords of Cremona, had been in alliance with him; they had aided in the capture of Brescia, with the understanding, that they were to share in its possession, but he had monopolized the conquest, and they were resolved on revenge. June 11, 1259, they signed a treaty against Ezzelin with the Milanese and with Azzo d'Este, the head of the Lombard Guelfs. Ezzelin took the field with a heavy force, hoping to gain possession of Milan through the intelligences which he had within the walls, but on the march he was attacked by Uberto, Buoso, and Azzo, who by skilful strategy dispersed his troops and captured him, grievously wounded. His savage pride would not brook this degradation: he tore the bandages from his wound, refused all aid, and died in a few days. *

No greater service could have been rendered to the Church than that performed by Uberto, who had been in field and council the soul of the alliance that destroyed the dreaded Ezzelin and threw open, after thirty years of fruitless effort, the March of Treviso to the Inquisition. Some show of favor in return for such services would not have been amiss; would perhaps, indeed, have been wise, as it might have won over the powerful Ghibelline chief. In the treaty of June 11, however, the allies bad alluded to Manfred as King of Sicily, and had pledged themselves to labor for his reconciliation with the pope. No service, especially after it had become irrevocable, could overbalance this recognition of the hated son of Frederic. Uberto, Buoso, and the Cremonese had been absolved from excommunication when they entered the alliance, but Alexander IV. wrote, December 13, 1259,

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* Raynald. ann. 1257, No. 38-9; 1258, No. 1-4; 1259, No. 1-3. -- Rolandini Chron . Lib. IX.-XII ( Muratori, S. R. I. VIII. 299-352).--Monach. Patavin. Chron. (Ib. VIII. 691-705).--Nic. Smeregi Chron. (Ib. VIII. 101).-- Wadding, ann. 1258, No. 6.--Mag. Bull. Rom. 1. 118. The ferocity of the age is seen in the treatment bestowed on Ezzelin's brother Alberico, when captured with his family. He was gagged and tied to a tree, his wife and daughters were burned alive before his eyes, his sons were slain and their limbs thrown in his face, and then lie was deliberately hacked in pieces.-Laurentii de Monacis Ezerinus III. ( Muratori, S. R. I. VIII. 150). Alberico was a man of culture, a troubadour, and a patron of the gai science ( Vaissette, Éd. Privat, X. 313).

to his legate in Lombardy that the absolution was worthless because it had not been administered by a Dominican or a Franciscan, who alone were empowered to grant it; if however, the allies would repudiate Manfred and give sufficient security to obey the mandates of the Church and to restore all church property, they might still be absolved. *

Apparently Alexander's head had been turned by the triumph over Ezzelin, but he knew little of the man whom he thus treated with such supercilious ingratitude. By intrigues with the Torriani and other powerful nobles of Milan, Uberto created for himself a party in that city, and in 1260 he procured his election as podestà for five years. Rainerio Saccone vainly endeavored to prevent a consummation so deplorable. He assembled the citizens, denounced Uberto as vehemently suspected of heresy and as a manifest defender of heretics, and threatened that if it was persisted in he would ring all the church bells, and summon the people and clergy and Crocesegnati to oppose it by force. Unfortunately the citizens did not take in good part this somewhat insolent interference of a stranger with their internal affairs; or, as Alexander IV. describes it, "this wholesome counsel given in the spirit of humility and kindness." In wrath they assembled and rushed to the Dominican convent, where they gave Rainerio the alternative of leaving the city or faring worse. He chose the wiser alternative and departed. †

It was in vain that Alexander, in the bull detailing, these griefs, ordered Rainerio and the other inquisitors to prosecute the guilty parties. It was in vain also that he approved, October 14, 1260, the statutes of an association of Defenders of the Faith recently formed in Milan in honor of Jesus Christ, the Blessed Virgin, St. John the Baptist, and St. Peter Martyr, whose members pledged themselves to give assistance, armed or otherwise, to, the Inquisition in its labors for the extermination of heresy. Uberto was now the most powerful man in Lombardy, and wherever his influence extended he prohibited inquisitors from performing their functions. Heretics were safe under his rule, and they flocked to his territories from other parts of Lombardy and from Languedoc

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* Raynald. ann. 1259, No. 6-9.
† Ripoll I. 398.-- Bern. Corio, Hist. Milanese, ann. 1259. and Provence. One of his confidential servitors was a certain Berenger, who had been condemned for heresy. Alexander lost no time in repeating, with him the comedy of an inquisitorial trial, which we have seen performed with Ezzelin. December 9, 1260, he addressed instructions to the inquisitors of Lombardy to cite him, from some safe place, to the papal presence within two months, offering him a safe-conduct for coming (but not for going), when if he can prove his innocence he will be admitted to swear obedience to the papal mandates. If he does not appear, he is to be proceeded against inquisitorially. * Uberto cared as little as Ezzelin for the impotent papal thunder, and quietly went on strengthening, his position and adding city after city to his dominions, in spite of Alexander's instructions to Rainerio and his inquisitors to act vigorously and to preach a crusade. Between his success in the north, and the daily extending influence of Manfred's wise and vigorous rule in the south, it looked for a while as though the ambitious designs of the papacy were permanently crushed, and that the Italian Inquisition might come to an untimely end. Inquisitors were no longer able to move around in safety, even in the Roman province, and prelates and cities were ordered to provide them with a sufficient guard in all their journeys. An indication of the popular feeling, is afforded by the action taken in 1264 by the people of Bergamo, greatly to the indignation of the roman curia, to defend themselves against the arbitrary methods of inquisitorial procedure. They enacted that any one cited or excommunicated for heresy or fautorship might take an oath before the prosecutor or bishop that he held the faith of the Church of Rome in all its details, and then another oath before the podestà binding, himself to pay one hundred sols every time that he deviated from it; after this he could not be cited outside of the city, and was eligible to any municipal office within it, while the magistrates were to defend him at the public expense against any such citation or excommunication. Yet outside of Uberto's territories and influence the business of the Inquisition in Lombardy went steadily on. In 1265 and 1266 Clement IV. is found issuing instructions as to the duties and appointment of inquisitors as vigorously as though there were no

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* Arch. de l'Inquis. de Carcassone ( Doat, XXXI.).--Ripoll I. 400.

impediments to their functions. It seemed only a question of time, however, when the districts yet open should be closed to them. *

There have been few revolutions more pregnant with results than that which occurred when the popes, renouncing the hope of acquiring, for themselves the kingdom of Sicily, and vainly tempting, Edmond, son of Henry III. of England, succeeded in arousing the ambition of Charles of Anjou, and caused a crusade to be preached everywhere in his behalf. The papacy fully recognized the supreme importance of the issue, and staked everything upon it. The treasures of salvation were poured forth with unstinted hand, and plenary indulgences were given to all who would contribute a fourth of their income or a tenth of their property. The temporal treasury of the Church was drawn upon with equal liberality. Three years' tithe of all ecclesiastical revenues in France and Flanders were granted to Charles, and when all this proved insufficient, Clement IV. sacrificed the property of the Roman churches without hesitation. An effort to raise one hundred thousand livres by pledging it brought in only thirty thousand, and then he pawned for fifty thousand more the plate and jewels of the Holy See. He could truly answer Charles's increasing demands for money to support his naked and starving crusaders by declaring that he had done all he could, and that he was completely exhausted--he had no mountains and rivers of gold, and could not turn earth and stones into coin. So utter was his penury that the cardinals iv, ere reduced to living at the expense of the monasteries; and when the Abbot of Casa Dei complained of the number quartered on him, he was told that lie would be relieved of the Cardinal of Ostia, but that lie must support the rest. Afore permanent relief, however, was found at the expense of the foreigner by assigning to

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* Potthast No. 17984-5.-- Arch. de Care. ( Doat, XXXI. 216).-Ripoll I. 402, 460, 462, 466, 469, 478.-- Raynald. ann. 1260, No. 12.--Mag. Bull. Rom. I. 119. The bull threatening the people of Bergamo with interdict for their legislation is by Urban IV. and dated in 1264, as found in the archives of the Inquisition of Carcassonne ( Doat, XXX. 288), while Ripoll ( I. 499) gives it as by Clement IV. in 1265, showing that the Bergamese were obstinate. Bergamo had been under interdict for adhering to Frederic and Conrad, and had only been reconciled after the death of till, litter in 1255 ( Ripoll I. 268).

them revenues on churches abroad on the liberal scale of three hundred marks a year apiece. *

Vainly Pallavicino sought to prevent the passage of the crusaders through Lombardy. The fate of Italy--one may almost say of the papacy--was decided, February 26, 1266, on the plain of Benevento, where Guelf and Ghibelline from all portions of the Peninsula faced each other. Had Charles been defeated it would have fared ill with the Holy See. Europe had looked with aversion on the prostitution of its spiritual power to advance its temporal interests, and success alone could serve as a justification, in an age when men looked on the battle ordeal as recording the judgment of God. In the previous August, Clement had despairingly answered Charles's demands for money by declaring that he had none and could get none--that England was hostile, that Germany was almost openly in revolt, that France groaned and complained, that Spain scarce sufficed for her internal necessities, and that Italy did not furnish her own share of expenses. After the battle, however, he could exultingly write, in May, to Cardinal Ottoboni of San Adriano, his legate in England, that "Charles of Anjou holds in peace the whole kingdom of that pestilent man, obtaining his putrid body, his wife, his children, and his treasure," adding that already the Mark of Ancona had returned to obedience, that Florence, Siena, Pistoja, and Pisa had submitted, that envoys had come from Uberto and Piacenza, and that others were expected from Cremona and Genoa; and on June 1 lie announced the submission of Uberto and of Piacenza and Cremona. †

Although one by one Pallavicino's cities revolted from him in the general terror, his submission was only to gain time, and in 1267 he risked another cast of the die by joining in the invitation to Italy of the young Conradin, but the defeat and capture of that prince at Tagliacozza, in August, 1268, followed by his barbarous execution in October, extinguished the house of Suabia and the hopes of the Ghibellines. Charles of Anjou was master of Italy; he was created imperial vicar in Tuscany; even in the

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* Epistt. Urbani PP. IV. (Martene Thesaur. II. 9-50, 74-9, 116-18, 220-37.-Epistt. Clement. PP. IV. ( Ibid. pp. 176, 186, 196-200, 213, 218, 241-5, 250, 260, 274 ). † Epistt. Clem. PP. IV. (Martene Thesaur. II. 174, 319, 327).-- Raynald. ann. 1266, No. 23.

north we find him this year appointing Adalberto de' Gamberti as podestà in Piacenza. Before the close of 1268 Pallavicino died, broken with age and in utter misery, while besieged in his castle of Gusaliggio by the Piacenzans and Parmesans. For a presumed heretic he made a good end, surrounded by Dominicans and Franciscans, confessing his sins and receiving the viaticum, so that, as a pious chronicler observes, we may humbly believe that his soul was saved. Despite the calumnies of the papalists, he left the reputation of a man of sterling worth, of lofty aims, and of great capacity. As for Rainerio Saccone, the last glimpse we have of him is in July, 1262, when Urban IV. orders him to come with all possible speed for consultation on a matter of moment, defraying, from the proceeds of the confiscations, all expenses for horses and other necessaries on the journey. His expulsion from Milan had evidently not diminished his importance. *

Under these circumstances, the long interregnum of nearly three years, which occurred after the death of Clement IV., in 1268, made little difference. Henceforth there was to be no refuge for heresy. The Inquisition could be organized everywhere, and could perform its functions unhampered. By this time, too, its powers, its duties, and its mode of procedure had become thoroughly defined and universally recognized, and neither prelate nor potentate dared to call them in question. As already stated, in 1254, Innocent IV. had divided the Peninsula between the two Orders, giving Genoa and Lombardy to the Dominicans, and central and southern Italy to the Franciscans. To the provinces of Rome and Tuscany were allotted two inquisitors each, while for that of St. Francis, or Spoleto, one was deemed sufficient, but in 1261 each inquisitor was furnished with two assistants, and the provincials were instructed to appoint as many more as might be asked for, so that the holy work might be prosecuted with full vigor. Lombardy, as we have seen, had eight inquisitors, and when the Dominicans divided that province, in 1304, the number was increased to ten, seven being assigned to Upper and three to Lower Lombardy. For a while the March of Treviso and Ro-

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* Ripoll I. 427, 514.-- Campi, Dell' Hist. Eccles. di Piacenza, P. II. pp. 218-31. -- Philippi Bergomat. Supplem. Chron. ann. 1261.

magnola were intrusted to the Franciscans, but, as stated above (Vol. I. p. 477), their extortions were so unendurable that, in 1302, Boniface VIII. transferred these districts to the Dominicans, without thereby relieving the people. * No time had been lost in enforcing, unity of belief in the territories redeemed from Ghibelline control. As early as February, 1259, the Franciscan Minister of Bologna was ordered to appoint two friars as inquisitors in Romagnola. At Vicenza, no sooner was quiet restored after the death of Ezzelin than Frà Giovanni Schio was sent thither to remove the excommunication incurred by the people in consequence of their subjection to Ezzelin. The ceremony was symbolic of the scourging inflicted on penitents. The podestà and council assembled at the usual place of meeting, whence they marched in pairs to the cathedral. At the south portal stood Giovanni with seven priests, and as the magistrates entered they touched each one lightly with rods, after which the rites of absolution were solemnly performed. The exiled bishop, Bortolamio, on his return from England had tarried with St. Louis, whose confessor he had been in Palestine, where he had served as papal legate during the saintly king's crusade. As soon as be heard of the death of Ezzelin he hastened homeward, bearing with him the priceless treasures of a thorn of the crown and a piece of the cross which St. Louis had bestowed upon him in parting. At once he commenced to build the great Dominican church and convent of the Santa Corona. The site chosen was on the most elevated spot in the city, known as the Colle, and among the buildings destroyed to give place for it was the church of Santa Croce, which had been occupied by the heretics as their place of assembly and worship. We are told that the presence of the relies worked the miracle of relieving the city of its three leading sins-avarice, heresy, and discord. As for heresy, the miracle lay in the unlooked-for conversion of the chief heretic of the district, Gieremia, known as the Archbishop of the Mark, who, with his son Alticlero, made public recantation. The heretic bishop, Viviano Bogolo, fled to Pavia, where he was recognized and burned. His two deacons, Olderico da Marola and Tolomeo, with eight others,

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* Wadding, ann. 1254, No. 7, 8, 11, 16; 1261, No. 2.-- Grandjean, Registres de Benoit XI. No. 1167.-- Ripoll II. 87.

probably Perfects, were obstinate, and were promptly burned. These examples were sufficient. The "credentes" furnished no further martyrs, and heresy, at least in its outward manifestation, was extinguished. * In some places, unblessed with such wonder-working relics, however, the Inquisition had much greater trouble in establishing orthodoxy. In Piacenza it is said to have found the burning of twenty-eight wagon loads of heretics necessary. At Sermione for sixteen years the inhabitants defiantly refused to allow persecution. Though Catholic themselves, they continued to afford protection to heretics, who naturally flocked thither as one refuge after another was rendered unsafe by the zeal of the inquisitors. It was in vain that Frà Timedeo, the inquisitor, obtained evidence by sending there a female spy, named Costanza da Bergamo, who pretended to be a heretic, received the consolamentum, and was then unreservedly admitted to their secrets. At last the scandal of such ungodly toleration became unendurable, and the Bishop of Verona prevailed upon Mastino and Alberto della Scala of Verona, and Pinamonte de' Bonacolsi of Mantua, to reduce Sermione to obedience. It was obliged to submit in 1276, delivering up no less than one hundred and seventy-four perfected heretics, and humbly asking, to be restored to Catholic unity, with a pledge to stand to the mandates of the Church. Frà Filippo Bonaccorso, the Inquisitor of Treviso, applied to John XXI. for instructions as to the treatment of the penitent community. The pope was a humane and cultured man who cared more for poetry than theology, and be was disposed to be lenient with repentant sinners. He instructed Frà Filippo to remove the interdict if the town would appoint a syndic to abjure heresy in its name, and to swear in future to seize all heretics and deliver them to the Inquisition, any infraction of the oath to work a renewal, ipso facto, of the interdict. Every inhabitant was then to appear personally before the inquisitor, and make full confession of everything relating to heresy, to abjure, and to accept such penance as might be assigned --all infamous penalties, disabilities, imprisonment, and confiscation being mercifully excluded. Full records were to be kept of

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* Wadding, ann. 1259, No. 3.-- Barbarano de' Mironi, Hist. Eccles. di Vicenza, II. 95, 105, 108, 113, 121.

each case, and any withholding of the truth or subsequent relapse was to expose the delinquent to the full rigor of the law. Obstinate heretics were to be dealt with according to the canons, and of these there Av, ere found seventy, whom Frà Filippo duly condemned, and had the satisfaction of seeing burned. To insure the future purity of the faith, in 1278 a Franciscan convent was built at Sermione with the proceeds of a fine of four thousand lire levied upon Verona as one of the conditions of removing the interdict incurred by its upholding the cause of the unfortunate Conradin; and in 1289 Ezzelin's castle of Illasio was given to some of the nobles who had been conspicuous in the reduction of Sermione, as a reward for their service, and to stimulate them in the future to continue their support of the Inquisition. *

Thus heresy, deprived of all protection, was gradually stamped out, and the Inquisition established its power in every corner of the land. How that power was abused to oppress the faithful with ingeniously devised schemes of extortion we have already seen. In fact, in the territories which bad once been Ghibelline, it was impossible for any man, no matter how rigid his orthodoxy, to be safe from prosecution if he chanced to provoke the ill-will of the officials, or possessed wealth to excite their cupidity. So successful had the Church been in confounding political opposition with heresy that the mere fact of having adhered of necessity to Ezzelin during the period of his unquestioned domination long continued sufficient to justify prosecution for heresy, entailing, the desirable result of confiscation. When Ezzelin's generation passed away, the memory of the dead was assailed and the descendants were disinherited. In all this there was no pretence of errors of faith, but the men to whom the Church intrusted the awful powers of the Inquisition seemed implacably determined to erase from the land every trace of those who had once dared to resist its authority. At last, in 1304, the authorities of Vicenza appealed to Benedict XI. no longer to allow the few survivors of Ezzelin's party and their descendants to be thus cruelly wronged, and the pope graciously granted their petition. By this time the empire was but a shadow; Ghibellinism represented no living force that

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* Annal. Mediolanens. cap. 31 ( Muratori, S. R. I. XVI. 662).-- Muratori Antiq. Ital. XII. 513.--Wadding, ann. 1277, No. 10, 11; 1278, No. 33; 1289, No. 18. the papacy could reasonably dread, and its persecution had long been merely the gratification of greed or malice. *

The triumph of the Inquisition had not been effected wholly without resistance. In 1277 Frà Corrado Pagano undertook a raid against the heretics of the Valtelline. It was, doubtless, organized on an extended scale, for he took with him two associates and two notaries. This would indicate that heretics were numerous; the event showed that they did not lack protectors, for Corrado da Venosta, one of the most powerful nobles of the region, cut short the enterprise by slaughtering the whole party, on St. Stephen's day, December 26. Pagano had been a most zealous persecutor of heresy, and when his body was brought to Como it lay there for eight days before interment, with wounds freshly bleeding, showing that lie was a martyr of God, and justifying the title bestowed on him by his Dominican brethren of St. Pagano of Como. His relies are still preserved there and are the objects of a local cult. Nicholas III. made every effort to avenge the murder, even invoking the assistance of Rodolf of Hapsburg, and his joy was extreme when, in November, 1279, the podestà and people of Bergamo succeeded in capturing Corrado and his accomplices. He at once ordered their delivery, under safe escort, to the inquisitors, Anselmo da Alessandria, Daniele da Giussano, and Guidone da Coconate, who were instructed to inflict a punishment sufficient to intimidate others from imitating their wickedness, and all the potentates of Lombardy were commanded to co-operate in their safe conveyance. †

The same year that justice was thus vindicated, a popular ebullition in Parma shows how slender was the hold which the Inquisition possessed on the people. Frà Florio had been diligent in the exercise of his functions, and we are told that he had burned innumerable heretics, when, in 1279, he chanced at Parma to have before him a woman guilty of relapse. It was a matter of course to condemn her to relaxation, and she was duly burned. In place of being piously impressed by the spectacle the Parmesans were

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* Grandjean, Registres de Benoit XI. No. 508.
† Paramo, p. 264.-- Verri, Storia di Milano, I. 244.-- Ripoll I. 567.-- Raynald. ann. 1278, No. 78.--In Doat, XXXII. 160, is the letter to the authorities of Bergamo, which Bremond (Ripoll ubi sup.) says is not to be found.

inspired by Satan to indignation which expressed itself by sacking the Dominican convent, destroying the records of the Inquisition, and maltreating the friars so that one of them died within a few days. The Dominicans thereupon abandoned the ungrateful city, marching out in solemn procession. The magistrates showed singular indifference as to punishing this misdeed, and when summoned by the Cardinal Legate of Ostia, the representatives who presented themselves lacked the necessary authority, so that, after vainly waiting for satisfaction, he laid an interdict upon the city. This was not removed till 1282, and even then the guilty were not punished. In 1285 we find Honorius IV. taking up the matter afresh and summoning the Parmesans to send delegates to him within a month to receive sentence; what that sentence was does not appear, but in 1287 the humbled citizens petitioned the Dominicans to return, received them with great honor, and voted them one thousand lire, in annual instalments of two hundred lire, wherewith to build a church. So stubborn was the opposition elsewhere to the Inquisition and its ways, that in 1287 the Provincial Council of Milan still deemed it necessary to decree that any member of a municipal government in any city within the province who should urge measures favoring heretics should be deemed suspect of heresy, and should forfeit any fiefs or benefices held of the Church. *

Even in the Patrimony of St. Peter resistance was not wholly at an end. In 1254, when the papacy was triumphant, Innocent IV. urged the inquisitors of Orvieto and Anagni to take advantage of the propitious time and act with the utmost vigor. In 1258 Alexander IV. sounded the alarm that heresy was increasing even in Rome itself, and he pressingly urged increased activity on the inquisitors and greater zeal in their support by the bishops. Their efforts were not wholly successful. Twenty years later a knight named Pandolfo still made his stronghold of Castro Siriani, near Anagni, a receptacle of heretics. Frà Sinibaldo di Lago, the in-

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* Memor. Protestat. Regiens. ann. 1279, 1282 ( Muratori, S. R. I. VIII. 1146, 1150).-- Bern. Corio, Hist. Milanese, ann. 1279.--Paramo Lib. II. Tit. ii. cap. 30, No. 13. -- Pegnæ Append. ad Eymeric. p. 55-- Salimbene Chron. pp. 274, 276, 342.--Chron. Parmens. ann. 1279, 1282, 1286, 1287 ( Muratori, IX. 792, 799, 80911).-- Sarpi Discorso ( Opere, IV. 21).--Concil. Mediolanens. ann. 1287, c. xi.

quisitor of the Roman province, made various ineffectual attempts to prosecute him, and in 1278 Nicholas III. sent his notary, Master Benedict, with offers of pardon in return for obedience, but the heretics were obdurate, and Nicholas was forced to order Orso Orsini, Marshal of the Church in Tuscany, to levy troops and give Frà Sinibaldo armed assistance sufficient to enable him to coerce them to penitence. A similar enterprise against the Viterbian noble, Capello di Chia, in 1260, has already been described (Vol. I. p. 342). In this case the zeal of the Viterbians, who levied an army to assist the inquisitor, must have had some political motive, for their city was of evil repute in the matter of heresy. In 1265, encouraged by the assistance of Manfred, the people had risen against the Inquisition and had only been subdued after a bloody fight in which two friars were slain. In 1279 Nicholas expresses his regret that although, while he had been inquisitor-general, he had labored strenuously to purge Viterbo of heresy, his labors had been unsuccessful. Heretics were still concealed there, and the whole city was infected. Frà Sinibaldo was therefore ordered to go thither to make a thorough inquisition of the place. *

Earnest and unsparing as were the labors of the inquisitors, it seemed impossible to eradicate heresy. Its open manifestations were readily suppressed when the Ghibelline chiefs who protected it were destroyed, but in secret it still flourished and maintained its organization. In the inquest held on the memory of Armanno Pongilupo of Ferrara there is a good deal of testimony which shows not only the activity and success of the Inquisition of that city, but the continued existence of heresy throughout the whole region. There are allusions to numerous heretics in Vicenza, Bergamo, Rimini, and Verona. In the latter city a lady-in-waiting of the Marchesa d'Este, named Spera, was burned in 1270, and about the same time there were two Catharan bishops there, Alberto and Bonaventura Belesmagra. In 1273 Lorenzo was Bishop of Sermione, and Giovanni da Casaletto was Bishop of Mantua. There was a secret organization extending through all the Italian cities, with visitors and filii majores performing their rounds, and messengers

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* Ripoll I. 241-2.--Wadding. ann. 1258, No. 3, 5; ann. 1278, No. 33; ann. 1279, No. 29; Regest. Nich. PP. III. No. 11.--Mag. Bull. Rom. I. 118.--Martene Thesaur. II. 191.-- Raynald. ann. 1278, No. 78.

were constantly passing to and fro, elaborate arrangements being made for secreting them. Those who were in prison were kept supplied with necessaries by their brethren at large, who never knew at what moment they might be incarcerated. From the sentences of Bernard Gui we know that until the fourteenth century was fairly advanced the Cathari of Languedoc still looked to Italy as to a haven of refuge; that pilgrims thither had no trouble in finding their fellow-believers in Lombardy, in Tuscany, and in the kingdom of Sicily; that when the French churches were broken up those who sought to be admitted to the circle of the Perfect, or to renew their consolamentum, resorted to Lombardy, where they could always find ministers authorized to perform the rites. When Amiel de Perles had forfeited his ordination a conference was held in which it was determined that he should be sent with an associate to "the Ancient of the Heretics," Bernard Audoyn de Montaigu, in Lombardy for reconciliation; and on another occasion we hear of Bernard himself visiting Toulouse on business connected with the propagation of the faith. * How difficult, indeed, was the task of the inquisitor in detecting heresy under the mask of orthodoxy is curiously illustrated by the case of Armanno Pongilupo himself. In Ferrara heretics were numerous. Armanno's parents were both Cathari; he was a "consolatus" and his wife a "consolata." In 1254 he was detected and imprisoned; he confessed and abjured, and was released. From his Catharan bishop he received absolution for his oath of abjuration, and was received back into the sect. From this time until his death, in 1269, he was unceasingly engaged in propagating Catharan doctrines and in ministering to the wants of his less fortunate brethren in the clutches of the Inquisition, which was exceedingly active and successful. Meanwhile he preserved an exterior of the strictest Catholicism; he was regular in attendance at the altar and confessional, and wholly devoted to piety and good works. He died in the odor of sanctity, was buried in the cathedral, and immediately he began to work miracles. Ile was soon reverenced as a saint. A magnificent tomb arose over his remains, an altar was erected, and, as the miraculous manifestations of his

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* Muratori Antiq. Ital. XII. 513-14, 521-3, 537-8.--Lib. Sententt. Inq. Tolosan. pp. 2, 3, 12, 13, 32, 68, 75, 76, 81, etc. sanctity multiplied, his chapel became filled with images and exvotos, to the no little profit of the church fortunate enough to possess him. Adored as a saint in the popular cult, there came a general demand for his canonization, in which the pride of the city was warmly enlisted, but which was steadfastly opposed by the Inquisition. In the confessions of heretics before it the name of Armanno constantly recurred as that of one of the most active and trusted members of the sect, and ample evidence accumulated as to his unrepentant heresy. Then arose a curious conflict, waged on both sides with unremitting vigor for thirty-two years. Hardly had the remains been committed to honorable sepulture in the cathedral when Frà Aldobrandini, the inquisitor who had tried him in 1254, ordered the archpriest and chapter to exhume and burn the corpse, and on their refusal excommunicated them and placed the cathedral under interdict. From this they appealed to Gregory X. and set to work to gather the evidence for canonization. For this purpose at different times five several inquests were held and superabundant testimony was forthcoming as to the success with which his suffrage was invoked, how the sick were healed, the blind made to see, and the halt to walk, while numerous priests bore emphatic witness to his pre-eminent piety during, life. Gregory and Aldobrandini passed away leaving the matter unsettled. Frà Florio, the next inquisitor, sent to Rome expressly to urge Honorius IV. to come to a decision, but Honorius died without concluding the matter. On the accession of Boniface VIII., in 1294, Frà Guido da Vicenza, then inquisitor, again visited Rome to procure a termination of the affair. Still the contending forces were too evenly balanced for either to win. At length the Lord of Ferrara, Azzo X., interposed, for the contest between the inquisitor and the secular clergy seriously threatened the peace of the city. In 1300 Boniface appointed a commission to make a thorough investigation, with power to decide finally, and in 1301 sentence was rendered to the effect that Armanno had died a relapsed heretic; that no one should believe him to be anything but a heretic; that his bones should be exhumed and burned, the sarcophagus containing them and the altar erected before it be destroyed; that all statues, images, ex-votos, and other offerings set up in his honor in the cathedral and other Ferrarese churches should be removed within ten days; and that all his property, real and personal, was confiscated to the Inquisition, any sales or conveyances made of them during the thirty-two years which had elapsed since his death being void. Frà Guido's triumph was complete, and on the death Of the Bishop of Ferrara, in 1303, he was rewarded with the episcopate. Extraordinary as this case may seem, it was not unique. At Brescia a heresiarch named Guido Lacha was long adored as a saint by the people until the imposture was detected by the Inquisition, which caused his bones to be dug up and burned. *

This was the period of the greatest power and activity of the Inquisition, and the extent of its perfected organization is shown in a document of 1302, wherein Frà Guido da Tusis, Inquisitor of Romagnola, publishes in the communal council of Rimini the names of thirty-nine officials whom he has selected as his assistants. The expenses of such a body could not have been light, and to defray them there must have been a constant stream of fines and confiscations pouring into the inquisitorial treasury, showing an abundant harvest of heresy and active work in its suppression. † It was probably between 1320 and 1330 that was produced the treatise of Zanghino Ugolini, so often quoted above. Frà Donato da Sant' Agata had been appointed Inquisitor of Romagnola, and the learned jurisconsult of Rimini drew up for his instruction a summary of the rules governing, inquisitorial procedure, which is one of the clearest and best manuals of practice that we possess.

A singular episode of lenity occurred not long before, which is not to be passed over, although inexplicable in itself and unproductive of consequences. Its importance, indeed, lies in the evidence which it affords that the extreme severity of the laws against heresy was recognized as really unnecessary, since its relaxation in favor of a single community as a matter of favor would otherwise have been a crime against the faith. In February, 1286, Honorius IV., in consideration of the fidelity manifested by the people of

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* Muratori Antiq. Ital. XII. 508-55.--Bern. Guidon. Vit. Bonif. VIII. (S. R. I. III. 671-2).--Barbarano de' Mironi, Hist. Eccles. di Vicenza II. 153.--Salimbene Chron. ann. 1279, p. 276.--Paramo, p. 299. The wide attention attracted by the case of Armanno is shown by the allusion to it in the German chronicles.--Trithem Chron. Hirsaug. ann. 1299.--Chron. Cornel. Zanfliet (Martene Ampl. Coll. V. 142-3).

† Introductio ad Zanchini Tract. de Hæres. ed. Campegii, Romæ, 1568. (I owe a copy of this document to the kindness of Prof. Felice Tocco, of Florence.)

Tuscany to the Roman Church, and especially to him before his elevation, relieved them individually and universally from the penalties for heresy, including all disabilities decreed by his predecessors and by Frederic II., whether incurred by their own errors or by those of their ancestors. Catholic children of heretic parents were thus ipso facto restored to all privileges and were no longer liable to disinheritance. In the case of existing heretics it was necessary for them to appear before the inquisitors within a time to be named by the latter--excepting absentees in foreign lands, to whom a term of five months was allowed--to abjure heresy and receive penance, which was to be a secret one, involving neither humiliation, disability, or loss of property. Cases of relapse, however, were to be treated with all the rigor of the law. As this bull abrogated in Tuscany the constitutions of Frederic II., it required confirmation by Rodolph of Hapsburg, which was duly procured. For a while this extraordinary privilege seems to have been observed, for, in 1289, Nicholas IV., when anathematizing heretics and stimulating the zeal of inquisitors throughout Genoa, Lombardy, Romagnola, Naples, and Sicily, pointedly omits Tuscany from his enumeration. In time, however, it was either repealed or disregarded. No case could come more completely within its purview than that already referred to of Gherardo of Florence, dying prior to 1250 and prosecuted in 1313. His numerous children and grandchildren were good Catholics, and yet they were all disinherited and subjected to the canonical disabilities. *

Together with this exhibition of papal indulgence may be classed the occasional interference of the Holy See to moderate the rigor of the canons, or to repress the undue zeal of an inquisitor, when the sufferer had influence or money enough to attract the papal attention. It is pleasant to record three instances of this kind on the part of the despotic Boniface VIII., when, in 1297, he declared that Rainerio Gatti, a noble of Viterbo, and his sons had been prosecuted by the inquisitors on perjured testimony, wherefore the process was to be annulled and the accused and their heirs relieved from all stain of heresy; when, in 1298, he ordered the Inquisition to restore to the innocent children of a her-

____________________ * Cod. Epist. Rodulphi I. Lipsiæ, 1807, pp. 266-9.--Wadding. ann. 1289, No. 20.--Lami, Antichità Toscane, pp. 497, 536-7.

etic the property confiscated by Frà Andrea the inquisitor, and when he ordered Frà Adamo da Como, the inquisitor of the Roman province, to desist from molesting Giovanni Ferraloco, a citizen of Orvieto, whom his predecessors, Angelo da Rieti and Leonardo da Tivoli, had declared absolved from heresy. This Frà Adamo apparently rendered his office a terror to the innocent. May 8, 1293, we find him compelling Pierre d'Araoon, a gentleman of Carcassonne who chanced to be in Rome, to give him security in the heavy sum of one hundred marks to present himself within three months to the Inquisition of Carcassonne and obey its mandates. Pierre accordingly appeared before Bertrand de Clermont on June 19, and was closely examined, and then again on August 16, but nothing was discovered against him. Whether or not he recovered his one hundred marks from Frà Adamo does not appear, but the incident affords an illustration at once of the perfected organization of the Holy Office, and of the dangers which surrounded travellers in the countries where it flourished. *

The Inquisition was thus thoroughly established and at work in northern and central Italy, and heresy was gradually disappearing before its remorseless and incessant energy. To escape it many had fled to Sardinia, but in 1258 that island was added to the inquisitorial province of Tuscany, and inquisitors were sent thither to track the fugitives in their retreats. † There were two regions, however, Venice and the Two Sicilies, which thus far we have not considered, as they were in some sort independent of the movement which we have traced in the rest of the Peninsula. Naples, like the other portions of southern Europe, had been exposed to the infection of heresy. At an early period missionaries from Bulgaria had penetrated the passes of the southern Apennines, and, in that motley population of Greek and Saracen and Norman, proselytes had not been lacking. The Norman kings, usually at enmity with the Holy See, had not cared to inquire too closely into the orthodoxy of their subjects, and had they done so the independence of the feudal baronage would have rendered

____________________ * Faucon, Registres de Boniface VIII. No. 1673, p. 632.--Wadding. ann. 1298, No. 3.--Arch. de l'Inq. de Care. ( Doat, XXVI. 147). † Wadding. ann. 1285, No. 9, 10.

minute perquisition by no means easy. The allusions of the Abbot Joachim of Flora to the Cathari indicate that their existence and doctrines were familiar facts in Calabria, though as Rainerio makes no allusion to any Catharan church in Italy south of Florence it is presumable that the sectaries were widely scattered and unorganized. In 1235, when the Dominican convent in Naples was broken into by a mob and several of the friars were grievously wounded, Gregory IX. attributed the violence to friends of heretics. * Frederic II., however much at times his policy might lead him to proclaim ferocious edicts of persecution, and even spasmodically to enforce them, had no convictions of his own to render him persistent in persecution, and his lifelong contest with the papacy gave him, secretly at least, a fellow-feeling with all who resisted the supremacy of the Holy See, whether in temporal or spiritual concerns. Occasional attacks such as that under the auspices of the Archbishop of Reggio, in 1231, or the form of secular inquisition which he instituted in 1233, had little permanent effect. Cathari driven from Languedoc, who perhaps found even Lombardy insecure, were tolerably sure of refuge in the wild and secluded valleys of Calabria and the Abruzzi, lying aside from the great routes of travel. The domination in Naples of Innocent IV. was too brief for the organization of any systematized persecution, and when Manfred reconquered the kingdom, although he seems to have felt his position too precarious to risk open toleration, and, under pressure from Jayme of Aragon, he ordered Bishop Vivian of Toulouse and his disciples, who had settled in Apulia, to leave his dominions, yet he went no further in active measures of repression. †

Charles of Anjou came as a crusader and as the champion of the Church. Scarce was his undisputed domination assured by the execution of Conradin, October 29, 1268, than we see him zealously employed in establishing the Inquisition throughout the kingdom. Numerous royal letters of 1269 show it actively at work, and manifest the solicitude of the king that the stipends and

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* Tocco, L'Eresia nel Medio Evo, p. 403.--Reinerii Summa ( Martene Thesaur. V. 1767).--Ripoll I. 74.
† Raynald. ann. 1231, No. 19. -- Rich. de S. German. Chron. ann. 1233. -Giannone, Ist. Civ. di Napoli, Lib. XVII. c. 6, Lib. XIX. c. 5.--Vaissette, IV. 17. the expenses of the inquisitors should be provided for, and that every assistance should be rendered by the public officials. Each inquisitor was furnished with a letter which placed all the forces of the State at his unreserved command. The Neapolitan Inquisition was fully manned. There was one inquisitor for Bari and the Capitanata, one for Otranto, and one for the Terra di Lavoro and the Abruzzi; and in 1271 one was added for Calabria and one for Sicily. Most of them were Dominicans, but we meet with at least one Franciscan, Frà Benvenuto. Yet no buildings or prisons seem to have been provided for them. The royal jails were placed at their disposal, and the keepers were instructed to torture prisoners on requisition from the inquisitors. Even as late as 1305 this arrangement appears to be in force. *

Charles's zeal did not confine itself to thus organizing, and promoting the Inquisition. He supplemented its labors by instituting raids on heretics conducted under his own auspices. Thus, although there was an inquisitor for the Abruzzi, we find him, December 13, 1269, sending thither the Cavaliere Berardo da Rajano with instructions to investigate and seize heretics and their fautors. The utmost diligence was enjoined on him, and the local officials were ordered to assist him in every way, but there is no allusion to his mission being in co-operation with the inquisitor. Another significant manifestation of Charles's devotion is seen in his founding, in 1274, and richly endowing for the Dominicans the splendid church of San Piero Martire, in Naples, and stimulating his nobles to follow his example in showering wealth upon it. Yet fifty years afterwards, in 1324, the building was still incomplete for lack of funds, when King Robert aided the construction with fifty ounces of gold, which be ordered the inquisitors to pay out of the royal third of the confiscations coming into their hands. This is interesting as showing how, in Naples, the profitable side of persecution was wholly under the control of the Holy Office. †

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* Archivio di Napoli, MSS. Chioccarello T. VIII.--Ib. Regist. 3 Lett. A, fol. 64; Reg. 4 Lett. B, fol. 47; Reg. 5 Lett. C, fol. 224; Reg. 6 Lett. D, fol. 35, 39, 174; Reg. 10 Lett. B, fol. 6, 7, 96; Reg. 11 Lett. C, fol. 40; Reg. 13 Lett. A, fol. 212; Reg. 113 Lett. A, fol. 385; Reg. 154 Lett. C, fol. 81; Reg. 167 Lett. A, fol. 324. † Archivio di Napoli, Reg. 6 Lett. D, fol. 135; Reg. 253 Lett. A, fol. 63.-Giannone, Ist. Civ. di Napoli Lib. XIX. c. 5.

Few details have been preserved to us of the activity of the Inquisition in Naples. We know that heretics continued to exist there, but the wild and mountainous character of much of the country doubtless afforded them abundant opportunities of safe asylum. Already, in August, 1269, a letter of Charles ordering the seizure of sixty-eight heretics designated by Frà Benvenuto shows that the work was being energetically prosecuted, and in another letter of March 14, 1270, there is an allusion to three others whom Frà Matteo di Castellamare had recently caused to be burned in Benevento. The inquisitors of Languedoc, moreover, made haste, as early as 1269, to send agents to Naples to hunt the refugees whom their severity had driven there, and Charles ordered every assistance to be rendered to them, which, perhaps, explains the success of Frà Benvenuto. Yet the perpetual necessity for royal interposition leads to the inference that the Inquisition was not nearly so effective in Naples as it proved in Languedoc and Loinbardy. The royal authority seems to be required at every turn, partly because the king allowed little independent initiative to the inquisitors, and partly, perhaps, because the local officials did not lend as hearty a co-operation as they might have done. Thus the Neapolitan Inquisition, even under the Angevines, seems never to have attained the compact and effective organization of which we have seen the results elsewhere, though Charles II. was an eager persecutor who stimulated the zeal of his inquisitors, and his son Robert earned the name of the Pious. In 1305 we shall see Frà Tommaso di Aversa active in persecuting the Spiritual Franciscans, and in 1311, King Robert, at the instance of Frà Matteo da Ponza, ordered that all newly converted Jews should live scattered among Christians, so as not to be tempted back to Judaism. *

The ineffectiveness of the Neapolitan Inquisition is seen in the comparative security which attended an organized immigration of Waldenses from the valleys of the Cottian Alps. It was probably about 1315 that Zanino del Poggio, a Milanese noble, led forth the first band from Savoy, under specified guarantees of lands and privileges, after the intending emigrants had received the report of deputies sent in advance to survey the promised refuge. Fresh

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* Archivio di Napoli, Regist. 3 Lett. A, fol. 64; Regist. 4 Lett. B, fol. 47; Reg. 9 Lett. C, fol. 39.--MSS. Chioccarello, T. VIII.

bands came to join them and a group of villages sprang up-Guardia Piemontese, or Borgo degli Oltremontani, Argentina, La Rocca, Vaccarizzo, and San Vincenzo in Calabria, while in Apulia there were Monteleone, Montanto, Faito, La Cella, and Matta. These were regularly visited by the "barbes," or missionary pastors, who spent their lives wandering around among the scattered churches, administering the consolations of religion and watching over the purity of the faith. The fierce persecutions conducted by François Borel led to further emigration on an enlarged scale, which naturally sought the Neapolitan territories as a haven of rest, until Apulia came to be regarded as the headquarters of the sect. That considerable bodies of heretics could thus establish themselves and flourish argues great negligence on the part of the Inquisition. In fact, its recognized inefficiency was shown as early as 1326, when John XXII. was in pursuit of some Fraticelli who had fled to Calabria; instead of calling upon the inquisitors he applied to King Robert and to the Duke of Calabria to capture them and hand them over to the episcopal tribunals. *

When, as the result of the Sicilian Vespers in 1282, the Island of Sicily passed into the hands of Pedro III. of Aragon, it was placed in the bitterest antagonism towards the Holy See, and no active persecution is to be looked for. In fact, in 1285, Martin IV., in ordering a crusade preached against Pedro, gives as one of the four reasons alleged in justification that heresy was multiplying in the island, and that inquisitors were prevented from visiting it. It was not till 1302 that Boniface VIII. was brought to accept the accomplished fact, and to acknowledge Frederic of Aragon as King of Trinacria. The Inquisition soon followed. In 1304 we find Benedict XI. ordering Frederic to receive and give all due assistance to Frà Tommaso di Aversa the inquisitor, and all other inquisitors who may be sent thither. The pope, however,

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* Lombard, Jean Louis Paschal et les Martyrs de Calabre, Geneve, 1881, pp. 22-32.--Filippo de Boni, L'Inquisizione e i Calabro-Valdesi, Milano, 1864, pp. 7377.--Perrin, Hist. des Vaudois, Liv. II. ch. 7.--Comba, Hist. des Vaudois d'Italie, I. 128, 181-6, 190.--Rorengo, Memorie Historiche, Torino, 1649, pp. 77 sqq.--Martini Append. ad Mosheim de Beghardis, p. 638. Vegezzi-Ruscalla (Rivista Contemporanea, 1862) has shown the identity of the dialects of the Calabrian Guardia and of the Val d'Angrogna proving the reality of the emigration.

did not erect it into a separate tribunal, but instructed the Holy Office of the mainland that its jurisdiction extended over both sides of the Faro. Yet the introduction of the Inquisition in the island was nominal rather than real except, as we shall see, with regard to the Templars, and Sicily long remained a safe refuge for the persecuted Fraticelli. Doubtless Arnaldo de Vilanova contributed to this by the picture which he presented to Frederic of the inquisitors of the day. They were a diabolical pest, trafficking in their offices, converting themselves into demons, never edifying the faithful, but rather making them infidels, as they abandoned themselves to hatred, greed, and lust, with no one to condemn them or to repress their fury. When, in 1328, the Archbishop of Palermo arrested a Fraticello, appeal was at once made to Frederic, and John XXII. wrote to the archbishop urgently commanding that the sect be extirpated, showing apparently that there was no Inquisition then at work. *

The Republic of Venice was always a law unto itself. Though forming part of the March of Treviso, its predominant interests in the thirteenth century lay to the east of the Adriatic, and it did not become a formidable power on the mainland until the acquisition of Treviso in 1339. That of Padua, in 1405, followed by Verona, Vicenza, Feltre, Belluno, and Brescia, greatly increased its strength, and in 1448 it wrenched Bergamo from the dukes of Milan. Thus its policy with regard to the Inquisition eventually controlled the whole of the March of Treviso, and a considerable portion of Lombardy.

That policy held at bay in all things the pretensions of the Holy See, and looked with extreme suspicion on whatever might give the popes an excuse for interference with either the domestic policy or the foreign enterprises of the Signoria. Fairly orthodox, though not bigoted, Venice held aloof from the strife between Guelf and Ghibelline, and was not involved in the anathemas lavished upon Ezzelin da Romano. Venice, in fact, was the basis of operations in the crusade against him, and it was a Venetian who

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* Salimbene, p. 330.--Grandjean, Registres de Benoit XI. No. 834-5.--Pelayo Heterodoxos Españoles, I. 730.--La Mantia, Origine e Vicende dell' Inquisizione in Sicilia, Torino, 1886, p. 12.

led the expedition up the Brenta which captured Padua. Yet the republic made no haste to join in the movement for the extermination of heresy so energetically pushed by Gregory IX. and his successors. The Constitutions of Frederic II. were never inscribed in its statute-books. In 1229 the official oath of the Doge Giacopo Tiepoli, which, as is customary, contains the criminal code of the day, embodies no allusion to heresy or its suppression, and the same is true of the criminal statute of 1232 published by the same doge. *

It was about this time that the Inquisition was developed with all the aggressive energy of which Gregory IX. was capable, but it found no foothold in Venice. Yet the duty to punish heresy was at length recognized, though the civil authorities would abate no jot of their right to control the administration of justice in spiritual as well as in temporal matters. The official oath taken in 1249 by the Doge Marino Morosini contains a promise that certain upright and discreet and Catholic men shall be appointed, with the advice of the Council, to inquire after heretics. All heretics, moreover, who shall be delivered to the secular arm by the Archbishop of Grado or other bishops of the Venetian territories shall be duly burned, under the advice of the Council, or of a majority of its members. Thus a kind of secular Inquisition was established to search after heretics. The ancient jurisdiction of the episcopal courts was alone recognized, but the judgment of the bishops was subject to revision by the Council before the death-penalty could be inflicted. †

This could by no means be satisfactory to the papacy, and when the death of Frederic II. led to an immediate effort to extend the Inquisition through the territories hitherto closed to it, Venice was not forgotten. By a bull of June 11, 1251, Innocent IV. ordered the Frati Vicenzo of Milan, and Giovanni of Vercelli, to proceed to Venice and persecute heretics there with the same powers as those exercised by inquisitors elsewhere in Lombardy. Whether the good friars made the attempt to exercise these powers is questionable; if they did so, their ill-success is unquestionable. There is a document of 1256 which contains an oath to pur-

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* Sarpi, Discorso (Opere, Ed., Helmstadt, IV. 20).
† Archivio Generale di Venezia, Codice ex Brera, No. 277, Carte 5.

sue heretics and to denounce them, not to the ecclesiastical tribunals, but to the doge or to the magistrates--an oath presumably administered to the secular inquisitors established in 1249. The same document contains a clause which indicates that the deathpenalty threatened in 1249 had already been abrogated. It classes Cathari and usurers together: it alludes to the punishment decreed for those convicted of relapse into either sin, and shows that this was not capital, by providing that if the convict is a foreigner he shall be banished from Venice, but if a citizen he shall not be banished. Yet the death-penalty seems to have been restored soon afterwards, for, in 1275, the oath of Giacomo Contarini is the same as that of 1249, with the unimportant addition that the judgment of an episcopal vicar during, the vacancy of a see can be substituted for that of a bishop. *

As the pressure of the Inquisition extended throughout Lombardy and the Marches, the persecuted heretics naturally sought a refuge in Venetian territory, where supervision was so much more negligent. It was in vain that about 1286 Frà Filippo of Mantua, the Inquisitor of Treviso, was sent by Honorius IV. with a summons to the republic to inscribe in its laws the constitutions against heresy of Frederic and of the popes. Although the example of the other cities of the Marca Trivigiana was urged, and Venice was repeatedly required to do the same, obedience was persistently refused. At length, in 1288, Nicholas IV. lost patience with this persistent contumacy. He peremptorily ordered the Signoria to adopt the imperial and papal laws, and commanded that the doge should swear not only not to impede the Inquisitor of Treviso in his duties, but to assist him. In default of obedience he threatened to proceed against the city both spiritually and temporally. †

The position of the republic was already indefensible under the public law of the period. It was so administering its own laws as to afford an asylum to a class universally proscribed, and it was refusing to allow the Church to apply the only remedy deemed appropriate to this crying evil. It therefore yielded to

____________________ * Ripoll VII. 25.--Arch. di Venez. Miscellanea, Codice No. 133, p. 121; Cod. ex Brera, No. 277, Carte 5. † Albizio, Risposta al P. Paolo Sarpi, pp. 20-3.-- Wadding. ann. 1288, No. 23.

the inevitable, but in a manner to preserve its own autonomy and independence. It absolutely refused to incorporate in its own statutes the papal and imperial laws, but, August 4, 1289, it empowered the doge, Giovanni Dandolo, to give assistance to the inquisitor, when called upon, without referring each case to the Senate. A further wise provision decreed that all fines and confiscations should inure to the State, which in turn undertook to defray the expenses of the Holy Office. These were not light, as, in addition to the cost of making arrests and maintaining prisoners, the inquisitor received the liberal salary of twelve ducats a month. For this purpose the proceeds of the corn-tax were set aside, and the money was deposited with the Provveditore delle Viare, who disbursed it on the requisition of the inquisitor. This compromise was accepted by Nicholas IV., August 28, 1288. and was duly embodied in the official oath of the next doge, Piero Gradenigo. Thus, while the inquisitor had full opportunity of suppressing heresy, the temptation to abuse his office for purposes of extortion was reduced to a minimum, and the State, by retaining, in its hands all the financial portion of the business, was able at any time to exercise control. * The Inquisition was unaccustomed to submit to control, and soon chafed under these limitations. Already, in 1292, Nicholas IV. complained to Piero Gradenigo that the terms of the agreement were not carried out. The inquisitors, Bonagiunta of Mantua and Giuliano of Padua, reported that the papal and imperial laws against heresy were not enforced, and that under the arrangement for expenditures they were unable to employ a force of familiars sufficient to detect and seize the heretics. Heresy consequently, they said, continued to flourish in Venetian territory, for all of which Nicholas bitterly scolded the doge, and demanded such changes as should remove these scandals, but without effect. The Signoria, apparently, had not seen fit to abolish the office of secular inquisitors provided by the legislation of 1249. These were three in number, and were known as the "tre Savi dell' eresia," or "assistenti." It was hardly possible that a duplicate organiza-

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* Albizio, op. cit. pp. 24-7.-- Wadding. ann. 1289, No. 15.-- Sarpi, op. cit. p. 21.--Arch. di Venez. Codice ex Brera, No. 277, Carte41; Maggior Consiglio, Carte 67.

tion such as this could work without clashing. The situation became intolerable, and in 1301 Frà Antonio, the Inquisitor of Treviso, resolved to put an end to it. He notified the three Savi, Tommaso Viaro, Marino Zorzi, and Lorenzo Segico, to recognize no superior save himself. Their submission not being forthcoming, he proceeded to Venice, and addressed to the Doge Gradenigo a monition ordering him, under pain of excommunication, to swear to obey all the papal constitutions on heresy. Gradenigo refused, alleging that this would be a violation of his oath of office; the inquisitor withdrew his monition, and matters remained as before. Whatever hopes had been entertained that the entering wedge would enable the Inquisition to establish itself without restriction were foiled by the steadfastness of the republic. The three Savi continued their functions and, perhaps, even enlarged them; it had become customary for them to be selected from among the senators, and they acted in conjunction with the inquisitor in all cases coming, within his jurisdiction. As Venice extended her conquests on the mainland, in all cities under her domination the rettori or governors performed this function, and their participation was required in all prosecutions for heresy, not only by the inquisitor, but by the bishops. * In Italy, as in France, the history of the Inquisition during the fourteenth and fifteenth centuries is one of decadence. It is true that in Italy it had not to contend with the consolidation of power in the hands of a monarch, but the Captivitv of Avignon and the debasement of the papacy under the influence of the French court, co-operating with the rise of the cities in wealth and culture, conduced to the same result; while the Great Schism, followed by the Councils of Constance and Basle, tended to emancipate the minds of men and foster independence. During the fourteenth century much of the inquisitorial activity was devoted to the new heresy of the Fraticelli, which will be referred to hereafter when we come to consider that remarkable religious movement. That movement, indeed, was the chief exception to the

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* Wadding. ann. 1292, No. 5.-- Albanese, L'Inquisizione nella Repubblica di Venezia, 1875, pp. 52-3.--Sarpi, loc. cit.-- Cecchetti, La Repubblica di Venezia e la Corte di Roma, Venezia, 1874, I. 18. decay in spiritual enthusiasm which diminished at once the veneration which the Inquisition inspired and the opposition of heterodoxy which constituted its raison d'être. As heretics grew fewer and poorer its usefulness decreased, its means of impressing the popular imagination disappeared, and its rewards grew less and less. As regards the Cathari, the Inquisition had done its work too well. Unceasing and unsparing repression gradually annihilated the sect which, during the first half of the thirteenth century, seemed almost able to dispute with Rome the possession of Italy on equal terms. Yet when we see that the Waldenses, exposed to the same merciless rigor, were not extinguished, we recognize that some other factor besides mere persecution was at work to obliterate a belief which once enjoyed so potent an influence on the human mind that thousands for its sake went joyfully to a dreadful death. The secret must be looked for in the hopeless pessimism of the faith itself. There was in it nothing to encourage and strengthen man in the battle of life. Manes had robbed the elder Mazdeism of its vitality when he assigned to the Evil Principle complete dominion over Nature and the visible universe, and when he adopted the Sankhya philosophy, which teaches that existence is an evil, while death is an emancipation for those who have earned spiritual immortality, and a mere renewal of the same hated existence for all who have not risen to the height of the austerest maceration. As civilization slowly advanced, as the midnight of the Dark Ages began to yield to the approaching dawn of modern ideas, as the hopelessness of humanity grew less abject, the Manichæan theory grew less attractive. The world was gradually awakening to new aims and new possibilities; it was outgrowing the dreary philosophy of pessimism, and was unconsciously preparing for the yet unknown future in which man was to regard Nature not as an enemy, but as a teacher. Catharism had no possibility of development, and in that lay its doom. The simple and earnest faith of the Waldenses, on the other band, inculcated helpfulness and hopefulness, patience under tribulation, and an abiding trust in the watchful care of the Heavenly Father. The arduous toil of the artisan or husbandman was blessed in the consciousness of the performance of a duty. The virtues which form the basis of all Christian society--industry, charity, self-abnegation, sobriety, chastity, thrift--were stimulated and cultivated, and man was taught that his fate, here and hereafter, depended on himself, and not on the ministration or mediation of his fellow-creatures, alive or dead. It was a faith which fitted man for the environment in which he had been placed by his Creator, and it was capable of adaptation to the infinite vicissitudes of human progress. Accordingly, it had proportionate vitality. Rooted out in one place, it grew in another. It responded too nearly to the needs and aspirations of multitudes ever to be wholly blotted out. There was always a propitious soil for its scattered seeds, and its resistance of inertia in the end proved too much for even the persistent energy of its destroyers. Yet in Italy the Cathari lasted long after they had disappeared from France. Driven from the plains of Lombardy and central Italy, they took refuge. in places less accessible. In 1340 we hear of them in Corsica, when Gerald, the Franciscan general, sent his friars thither, who succeeded in exterminating them for a time. In 1369 we again find Franciscans, under Frà Mondino da Bologna, zealously at work there, and earnestly supported by Gregory XI. In 1372 and 1373 Gregory wrote to the Bishops of Marrana and Ajaccio, and to Frà Gabriele da Montalcino, urging renewed activity, and, with singular lenity, authorizing them to remit the death-penalty in cases of single relapse. These hunted refugees were mostly in the forests and mountains, and to subdue them a chain of spiritual forts was established, in the shape of Franciscan houses. As late as 1397 a certain Frà Francesco was sent to Corsica in the double capacity of papal nuncio and inquisitor. *

On the mainland, in spite of the vigilance of the Inquisition, Cathari continued to exist in Piedmont. In 1388 Frà Antonio Secco of Savigliano had the good-fortune to lay bands on one of the active members of the sect, Giacomo Bech of Chieri, near Turin. The report of his examination before the inquisitor and the Bishop of Turin, which has been printed by Sig. Girolamo Amati, gives full details of the condition of the sect. After his tongue had been loosened by repeated applications of torture, his confes-

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* Wadding. ann. 1340, No. 10; ann. 1369, No. 4; ann. 1373, No. 7; Regest. Gregor. PP. XI. No. 45-7; Tom. VII. p. 481.--Raynald. ann. 1372, No. 35.

sion shows that it was numerous in the vicinage, and that it comprised members of many noble families -- the Patrizi, Bertoni, Petiti, Narro, and ancestors of Balbi and Cavour. Although in Italy, as in France, the name of Waldenses had become applicable to all heretics, and they were commonly designated by this name, they retained the moderated dualism of the Lombard Cathari. Satan fell from heaven, created the visible universe, and will finally return to glory. The law of Moses was dictated by him, and Moses was the greatest of sinners. Human souls are fallen demons, who transmigrate into other human bodies, or into those of animals, until released by death-bed consolamentum. The purity of the faith was maintained by occasional intercourse with its headquarters in Bosnia. Giacomo Bech was converted by a Slavonian missionary, in conjunction with Jocerino de' Balbi and Piero Patrizi, and the latter gave him ten florins and sent him to Bosnia to perfect himself in the doctrines, though he was compelled by ill-fortune at sea to return without accomplishing his pilgrimage. Forty years before one of the Balbi had gone thither for the same purpose; in 1360 a Narro and a Benso, Piero Patrizi himself in 1377, and Berardo Rascherio in 1380. Evidently the little community of Chieri maintained active relations with the heads of the Church. In 1370 Bech had fallen into the hands of the inquisitor, Frà Tommaso da Casacho, had been forced to confess, and had been released after abjuration in reward for his betraying his fellow-disciples. * Frà Antonio's labors had been already rewarded by the discovery of another sect of Cathari in the valleys to the west and northwest of Turin. Their heresiarch was Martino del Prete, and the community of Chieri had vainly endeavored to win them over to unity. In Pignerol, Frà Antonio had, in November, 1387, arrested a suspected heretic named Antonio Galosna, who passed for a Franciscan Tertiary. The Inquisition in those parts was greatly dependent upon the secular authorities, and the Count of Savoy, Amadeo VII., was not disposed to second it with zeal. When Galosna at first denied, Antonio succeeded in having him tortured till he promised to tell everything if released from torture, and accordingly the next day he made confession; but Gio-

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* Archivio Storico Italiano, 1865, No. 39, pp. 46-61. vanni di Brayda, the chamberlain of Amadeo, and Antonio da Valencia, the Judge of Pignerol, promised him that if he would retract they would effect his deliverance. The Castellan of Pignerol, in whose charge he was, also offered to liberate him on receiving five florins for himself and seventy more for necessary expenses; but, although Galosna pledged all his property to raise the sum, this device seems to have failed. On December 29 he was brought before the count himself, after being warned by di Brayda that if he confirmed his confession he should be hanged. He accordingly retracted it, but was not liberated, and a month later, in the presence of the count and the inquisitor, he repeated that his confession had been extorted by violence. Apparently he was made the subject of a prolonged debate between State and Church, in which the latter triumphed, for on May 29 we find him in the possession of the Bishop of Turin and of the inquisitor, undergoing examination in the castle of Dross, near Turin. *

He proved a mine of information well worth the repeated interrogatories which extended from May 29 to July 10, for he had been a member of the sect for twenty-five years and a wandering missionary for fifteen, and was familiar with all the congregations, which appear to have been numerous, some in the neighborhood of Turin, but mostly in the lower Alpine valleys between Pignerol and Susa. Though he repeatedly alludes to the sectaries as Vaudois, they had no affinity with the Waldenses, and it is observable that he makes no reference to their existence in any of the distinctive Waldensian valleys, such as Angrogna, Perosa, or San Martino. They were mostly poor folk--peasants, servants, muleteers, innkeepers, mechanics, and artisans, and the chiefs of their "synagogues" were generally of this class, although occasionally a clerk, a canon, a notary, or other educated person is enumerated among the members. What were their precise distinctive tenets it is not easy to define with accuracy. Galosna's rough handling had evidently rendered him eager to satisfy the credulity of his examiners, and the imaginative character of some of his revelations casts a doubt on the truthfulness of them all. The applicant for initiation had to drink a beverage, foul of aspect, made with the excrement of a toad kept for the purpose; taken

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* Archivio Storico Italiano, 1865, No. 39, pp. 32-5.

in excess it was apt to prove fatal, and its power was such that whoso once partook of it could never thereafter abandon the sect. Martino del Prete, the chief heresiarch, had a black cat as large as a lamb, which he declared to be the best friend he had on earth. We may safely set down the accounts of the sexual abominations which succeeded religious services in the conventicles, when the lights were extinguished, as worthy of equal credence. Contradictions in the repeated statements of the doctrines taught show that Galosna's imagination served him better than his memory in his prolonoged examinations. He was told that in joining the sect lie would secure salvation in glory with God the Father, and yet he declares that the sect rejected immortality, and hold that the soul died with the body--and again, that there was no purgatory, but only heaven and hell hereafter. They believed, moreover, in God the Father who created the heavens, but they worshipped the Great Dragon, the creator of the world, who fought God and the angels, and was more powerful than he on earth. Christ was not the Son of God, but of Joseph, and was worthy of no special reverence. Altogether the account is hopelessly confused, but we can discern the dualism of a bastard Catharism, and allusions are made to the consolamentum and the sacrament of bread. Like Jacopo Bech, Galosna had already abjured in the bands of Frà Tommaso da Casacho. Both were therefore relapsed; there was no mercy for them, and on September 5, 1388, they were abandoned to the secular arm in Turin and necessarily burned. Unfortunately the record ends here, and we have no details as to the rich harvest which Frà Antonio must have reaped from the ample information obtained from his victims as to the scattered members of the sects. *

Notwithstanding, these evidences of vitality, Catharism was rapidly dying out. The latest definite reference to it, west of the Adriatic, occurs in 1403, when San Vicente Ferrer, the great Spanish revivalist, undertook a peaceful mission in the remote valleys which no Catholic priest had dared to visit for thirty years, when he found and converted a number of Cathari dwelling among the Waldenses. He regarded as a form of Manichæism the worship

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* Archivio Storico Italiano, 1865, No. 39, pp. 4-45.-- G. Manuel di S. Giovanni , Un Episodio della Storia del Piemonte, Torino, 1874, pp. 75 sqq.

of the rising sun which he found habitual among the peasants of the diocese of Lausanne, and some such survival of nature-worship was probably not infrequent, for a penitent of Frà Antonio Seeco, in 1387, speaks of adoring the sun and moon on bended knees. Yet there would seem to be a remnant of Catharism lingering among the Waldenses of the Savoy valleys as late as 1451, when Filippo Regis was tried by the Inquisition. *

Italian Waldensianism continued to flourish in the mountain fastnesses of Piedmont, where the endless struggle with parsimonious nature fostered the hardier virtues. Thence, as we have seen, were emigrants and even colonies sent out, as persecution scattered the faithful or as population outgrew the narrow means of subsistence. The kindlier climate and less aggressive Inquisition of Naples finally rendered the southern colonies the headquarters of the sect, with which constant intercommunication was kept up. In 1387 we are told that the chief pontiff resided in Apulia and that the Waldensian community at Barge in Piedmont was presided over by two Apulians. A century later the mother communities in the Cottian Alps still looked to southern Italy as to the centre of their Church. †

In 1292 we hear of persecutions in the Val Perosa, and again in 1312 there were burnings of obstinate heretics in the valleys, but these efforts effected little, for in 1332 a brief of John XXII. describes the Waldensian church of the diocese of Turin as being in a most flourishing condition. The heretics were so numerous that they disdained concealment, holding assemblies in public in which as many as five hundred would be gathered together. When Frà Giovanni Alberto, the Inquisitor of Turin, had recently made an effort to repress them, they boldly rose in arms. On the public square of Angrogna they slew the parish priest Guillelmo, whom they suspected of furnishing information, and Alberto himself they besieged in a castle where he had taken refuge, so that he was glad to escape with his life, leaving the land abandoned to

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* Raynald. ann. 1403, No. 24.--Archiv. Stor. Ital. 1865, No. 38, p. 22.-Comba, Les Vaudois d'Italie, I. 120.
† Processus contra Valdenses (Archivio Storico Italiano, 1865, No. 38, pp. 39-40).-- Comba, Hist. des Vaudois d'Italie, I. 354-7. heresy. For twenty years and more one of their principal chiefs had been a man named Pier Martino, known also as Giuliano or Martino Pastrae, who chanced in his wandering missions to fall into the hands of Jean de Lades, the Inquisitor of Provence. The pope thereupon orders the latter to deliver his prisoner to Frà Alberto, who will be able to extract from him information of the utmost value in tracking and seizing his fellow-religionists--information, as the pope suggests which will justify the use of torture. Doubtless this lucky capture enabled Frà Alberto to lay hands on a number of outlying heretics, though he probably did not again venture his person in the populous communities which had shown so sturdy a readiness in self-protection. *

Persecution continued, and in 1354 we chance to hear of an order issued by Giacomo, Prince of Piedmont, to the Counts of Luserna, to imprison a number of Waldenses recently discovered in Luserna and the neighboring valleys. The order was issued at the instance of Pietro di Ruffia, Inquisitor of Piedmont, who paid for his zeal with his life, being shortly afterwards slain at Susa. In 1363 and 1364 Urban V. made another attempt to reduce the heretics to obedience. The infected district was exposed to attack on both sides, for the jurisdiction of the Inquisitor of Provence extended over the Tarantaise. Frère Jean Richard of Marseilles was directed to assail them from the west, while the inquisitor and the Bishop of Turin were busy on the east. Amadeo of Savoy was requested to co-operate with the Seneschal of Provence, and this combined assault resulted in a number of captures and trials. It was doubtless the mingled despair and thirst for revenge excited by this that led to many Waldenses joining in the rising of the Jacquerie in Savoy in 1365--a rising which was suppressed with the customary merciless cruelty by the King of Navarre and Wenzel of Brabant. In spite of these efforts at repression a letter written by them in 1368, to their German brethren, would seem to show that they were still regarded as the leaders of the sect. †

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* Comba, Hist. des Vaudois d'Italie, I. 141.-- Herzog, Die romanischen Waldenser, p. 273.--Wadding. ann. 1332, No. 6.
† Rorengo, illemoric Historiche, Torino, 1649, p. 17.-- Wadding. ann. 1364, No. 14, 15. -- Cantù, Eretici, I. 86. -- D'Argentré, Collect. Judic. I. 1. 387. -- Comba, Rivista Cristiana, 1887, pp. 65 sqq.

Gregory XI. was especially zealous in the warfare with heresy, and we have already seen how earnest were his efforts in 1375 to suppress the Waldenses of Provence and Dauphiné. Those of Piedmont had rendered themselves peculiarly obnoxious. Frà Antonio Pavo had recently gone to "Bricarax," a place deeply infected with heresy, to preach against them-his sermon, of course, including a summons before his trib-Linal--when in place of humbly submitting, a dozen of them, incited by the Evil One, had set upon him as he left the church and had slain him. Another inquisitor, probably Pietro di Ruffia, had met the same fate in the Dominican cloister at Susa, on the day of the Purification of the Virgin (February 2). Such misdeeds demanded exemplary chastisement, and Gregory's exhortations to Charles V. of France were accompanied with the strongest urgency on Amadeo VI. of Savoy to clear his land of brambles. We have seen how successful were the labors of the Nuncio, Antonio Bishop of Massa, and the Inquisitor of Provence, François Borel. They did not confine their energies to the French valleys. The Waldenses of the Val di Susa were exposed to the most pitiless persecution; on a Christmas night Borel with an armed force attacked Pragelato, putting to the sword all whom he could reach. The wretches who escaped perished of hunger and cold, including, it is said, fifty women with children at the breast. *

It may be hoped that this holocaust satisfied the manes of the murdered inquisitors, for they seem to have received no other satisfaction. A succession of inquisitors -- Piero di Castelmonte, Ruffino di Terdona, Tommaso da Casacho, and Michele Grassi, undaunted by the fate of their predecessors, wasted their energies on the Piedmontese Waldenses without reducing, them to subjection. The pitiless forays of Borel drove the poor wretches from their native valleys, and they poured over into Piedmont. Amadeo VII., who succeeded his father in 1383, seems to have given the Inquisition but slender support, and it had little encouragement in its efforts to subdue the stubborn mountaineers. The fragmentary records of Frà Antonio Secco, who undertook. the work in the spring of 1387 show how fruitless was the endeavor to co-operate

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* Raynald. ann. 1375, No. 26.-- Filippo de Boni, L'Inquiz. e i Calabro-Valdesi, p. 70.

with the ruthless proselytism of Borel. It is true that he caught Isabel Ferreria, the wife of Giovanni Gabriele, one of the murderers of Antonio Pavo, and had the satisfaction of torturing her, but he could get no evidence against her, and could only learn that her husband had died in 1386. Some other suspects lie tortured and penanced with crosses: apparently he had no prisons at his disposal in which to incarcerate them. Accusations and denunciations poured in to him by the hundred, showing that the land was alive with heretics, but he was powerless to inflict on them punishment that would make an impression. One of his first cases had been a certain Lorenzo Bandoria, who had abjured before Antonio Pavo, and who under torture confessed to continued heresy. Here was a clear case of relapse, and accordingly, on March 31, he was abandoned to the secular arm and all his property declared confiscated to the Inquisition. This proved a mere brutum fulmen, for on May Frà Antonio was obliged to issue a mandate to Ugonetto Bruno, Lord of Ozasco, ordering him, under pain of a hundred marks, to capture Lorenzo and present him before the tribunal the next day, while the treasurer of Ozasco was required, under threat of excommunication, to appear at the same time with an inventory of all the convict's property. As Lorenzo had been handed over to the Castellan of Pignerol for execution, it is evident that the officials refused to carry out the sentences of the inquisitor, nor does this new effort appear to have had any better result. Many of his citations were disregarded, and when, on May 19, he ordered the lords of Ozasco to arrest three heretics under penalty of a hundred marks, no attention seems to have been paid to the command. This insubordination increased, and as the season advanced we observe that when an accused refuses to confess, the dread entry "the lord inquisitor is not content" is not followed by the customary torture, but that the culprit is mercifully dismissed under bail. One case gave Frà Antonio infinite disgust. On June 27 be cited Giacomo Do and Sanzio Margarit of Sangano; they did not appear, but on August 6 he found them in Turin and seized them. For fifteen days he kept them in chains, when they broke jail, but by the help of God he caught them again and carried them to the castle of Avegliana, where they remained ten days. He had been unable to get them tortured, and they would not confess without it; the magistrates of Avegliana appealed to Count Amadeo, who ordered them released, and Frà Antonio records the unwillingness with which he obeyed the command. He endeavored to turn his stay in Avegliana to account by publishing the customary monition for all persons to come forward and confess their own heresy or denounce those who were suspect. For nine days he waited, but not a soul appeared to accuse himself or his neighbors, and he departed, grieved at heart over the obduracy of the people, for it was common fame that there were many heretics there and in the neighborhood, especially at Coazze and Valogione. The final blow came when in December he issued a summons to all the officials of Val Perosa, one of the recognized Waldensian valleys, reciting that their land was full of heretics and that they must appear before him in Pignerol to purge themselves and their communities of this infamy. They did not obey, but through the intervention of the Piedmontese Chancellor, Giovanni di Brayda, and other courtiers, they agreed to pay Count Amadeo five hundred florins a year, for which he was to prevent the inquisitor from visiting Val Perosa, and they were to be exempted from obeying his citations. This was too much to endure, and Frà Antonio shook the dust of Pignerol from his feet for the more promising chase of the Cathari near Turin, first denouncing the officials of Val Perosa as having, incurred excommunication and the penalties of contumacy, the only result of which was to draw upon his head the wrath of Count Amadeo. It does not appear that he had any better success in endeavoring to obtain for his Inquisition the confiscations of the people of Pragelato condemned by the Provençal inquisitor, François Borel. By a special privilege of Clement VII. the latter's jurisdiction had been extended over some of the Piedmontese valleys, and though Frà Antonio might abandon the persons of the heretics to his Franciscan rival, lie was resolved, if lie could, to retain their property. These mishaps of Frà Antonio have an interest, not only as a rare instance of difficulties thrown into the path of the Inquisition, but as explaining why the fierce persecutions of Borel had so little effect in diminishing Waldensianism. *

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* Processus contra Valdenses (Archivio Storico Italiano, 1865, No. 38, pp. 18-52).
There is sonic confusion as to the dates of these events which I cannot remove.

Pragelato, however, suffered more severely in 1400 when, about Christmas, it was attacked by an armed force from Susa. The inhabitants who escaped death or capture took refuge on the mountain-tops of the Val San Martino, where many perished from exposure in the inclement season; and the survivors, on returning after the departure of the troops, found their dwellings dismantled. This cold-blooded cruelty shocked even Boniface IX., who ordered the inquisitor in charge of the foray to moderate his zeal in future. * Vicente Ferrer's visit of 1403 was of a more peaceful nature, but it is not likely that the conversions of which he boasted were more permanent than those which his eloquence effected with the Moors and Jews of his native land, where the eagerly clamored for baptism under the persuasion of massacre. †

During the Great Schism persecution slackened, but already, in 1416, fresh decrees were issued against the Waldenses. Our Knowledge of details is but fragmentary at best, and it is impossible to construct a complete history of the conflict between them and the Inquisition, but we may fairly infer that the latter was at least spasmodically active. A petition addressed to the Duke of Savoy by the lords of Luserna recites that the inhabitants of the valley were in full rebellion, owing to repeated persecution; the document is without date, but must be posterior to 1417, when Sigismund erected the county into a duchy. Again we, know that, between 1440 and 1450, Frà Bertrando Piero, vicar of the inquisitor, in one raid burned at Coni twenty-two relapsed heretics, and confiscated their property. This happens to be alluded to in a me-

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Gregory XI., in his letter of April 20, 1375, to Amdeo VI., speaks of the recent murder at "Bricherasio" of the inquisitor Antonius Salvianensis (Raynald. ann. 1375, No. 26). According, to the records of Antonio Seeco, Antonio Pavo da Savigliano received in 1384 the abjuration of Lorenzo Bandoria (loc. cit. p. 23), and his murder must have taken place the same year, from the evidence of the son of one of his murderers, Giov. Gabriele of "Bricherasio" (Ib. p. 31). Rorengo places the martyrdom of Antonio Pavo in 1374, and tells us that lie was honored in Savigliano with a local cult as one of the blessed. Another Dominican, Frà Bartolomeo di Cervere was also slain, and his assistant Ricardo desperately wounded, but the date is not certain ( Rorengo, Memorie Historiche, p. 17). * Chabrand, Vaudois et Protestants des Alpes, Grenoble, 1886, p. 39.
† Raynald. ann. 1403, No. 24.-- Melgares Marin, Procedimientos do la Inquisiclon, Madrid, 1886, I. 50.

morial addressed in 1457 to Calixtus III., by the people of the neighboring village of Bernez, who proceed to relate that after this exploit Frà Bertrando visited their town in company with his principal, Frà Ludovico da Soncino, and commenced an inquisition there, but abandoned it, to the scandal of the people, without concluding the trials. Then Felix V. ( Amadeo of Savoy) sent the Abbot of San-Piero of Savigliano to complete the unfinished business, who acquitted a number of the accused. Then recently there had come a new inquisitor who took up the cases again and molested those who had been discharged, whereupon they petitioned the pope that he be restrained from further proceedings until two experts in theology be appointed as assessors by the Bishop of Alondovi and the Abbot of Savicliano. The presentation of such a request shows how much the Inquisition had lost of its power of inspiring awe, and this is emphasized by the action of Calixtus in ordering the bishop of Turin and the inquisitor to associate with themselves two experts and proceed with the cases. It indicates, moreover, that little rest was allowed to the Waldenses. While this affair was dragging its slow length along, Nicholas V., in 1453, addressed to the Bishops of Turin and Nice and to the Inquisitor Giacomo di Buronzo, a bull reciting that Giacomo had found in the Valley of Luserna a majority of the inhabitants infected with heresy, many of them having relapsed repeatedly. Unable to convert them, he had placed an interdict on the valley; the people had repented and begged for readmission to the Church, wherefore Nicholas orders the removal of the interdict, and that penitents, whether relapsed or not, be pardoned and restored to all their civil rights--a degree of lenity which indicates that sterner measures at the time were clearly inexpedient. *

In 1475 a more serious war of extermination was commenced against them under the Duchess Yolande, Regent of Savoy, in conjunction with the simultaneous action of the Inquisition in Dauphiné. By an edict of January 23, 1476, all the officials in the infected districts were placed at the disposition of the Inquisition, and the podestà of Luserna was cited to appear on February 10, to answer for his conduct, in refusing, at the instance of the In-

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* Rorengo, Memorie Historiche, pp. 18-20.-- E. Comba, Rivista Cristiana, Glugno, 1882, p. 204.-- Ripoll III. 359.

quisitor Andrea di Aquapendente, to make proclamation that none of the converts of Giacomo di Buronzo should be permitted to effect sales greater in amount than one florin, and that all sales which had been made by them were void, for they hail relapsed, were endeavoring to emigrate, and to dispose of their property, which was legally confiscated. Louis XI., who stopped the persecution, as we have seen, so unceremoniously in his own dominions, felt interest enough in the matter to extend protection over the unfortunates in his sister's territories, and his word had power sufficient to dampen the zeal of the duchess, who was wholly dependent on him after the misfortunes of Charles the Bold. Sixtus IV. was much scandalized by this. He had sent a special papal commissioner to speed the holy work, and he wrote pressingly to Louis, assuming, that the royal letters of protection must have been surreptitiously obtained. He instructed the Bishop of Turin to go, if possible, in person to Louis and to make every effort to exterminate the heretics, who dared openly to propagate their doctrines and make converts, to the ruin of immortal souls. The death of Louis, in 1483, deprived the Waldenses of their protector, and persecution recommenced. An order of Duke Carlo I., in 1484, to inquire into the violences committed by the people of Angrogna, Villaro, and Bobbio because their lords endeavored to suppress their heresies, shows how soon and how bitterly the struggle broke out afresh. The heretics scattered through the towns of Piedmont were mercilessly dealt with by the inquisitors, but those who inhabited the mountain valleys were safe, except from assault by overwhelming forces. In April, 1487, Innocent VIII. recites how the inquisitor-general, Frà Blasio di Monreale, had gone to the infected district, and had vainly sought by earnest exhortations to induce the heretics to abandon their errors; how they had contemptuously defied his censures, had continued openly to preach and make converts, had attacked his house, slain his familiar, and pillaged his goods. Afore strenuous efforts were evidently requisite, and Innocent appointed Alberto de' Capitanei, Archdeacon of Cremona, as papal nuncio and commissioner to Piedmont and Dauphiné, with instructions to coerce the people to receive Frà Blasio, and permit the free exercise of his office, and to crush the heretics like venomous serpents. To this end Alberto was empowered to preach a crusade with plenary indul- gences, and to deprive of their office and dignities all, whether ecclesiastics or laymen, who refused to obey his commands. From February to May, 1488, he duly issued his citations to the heretics, and as they were contumacious, he condemned them accordingly and abandoned them in mass to the secular arm. Meanwhile a force estimated at eighteen thousand crusaders had been raised in France and Piedmont, which advanced in four columns so as to block every avenue of escape. The slaughter in Val Louise has already been alluded to. The Val d'Angroona was more fortunate, and in the attack upon it the crusading army was virtually annihilated. This victory earned for the Waldenses a respite, and in 1490 Carlo I. invited them to a conference at Pignerol, where he granted them peace and confirmed their privileges. In 1498 the were visited by Lucas of Prague and Thomas Germanus, envoys of the Unitas Fratrum of Bohemia. Through these they addressed a letter to the Bohemian King Ladislas and his nobles, boasting that they did not frequent the Catholic churches, fiercely denouncing the vices of the priesthood, and arguing that the benediction of such men was rather a malediction. Evidently the spirit of the persecuted saints was unbroken, and it was soon after put to the test in the valley of the Po, Where whole villages were found to consist of Waldenses. Marguerite de Foix, Marchioness of Saluces, put troops at the command of the Inquisitor Angelo Rieciardino, who had found his ordinary machinery baffled. The villages of Pravillelm, Beitoneto, and Oncino were raided; most of the inhabitants succeeded in escaping to Luserna, but some were captured, and five were sentenced to be burned, March 24, 1510. A heavy snow-storm delayed the execution, and during the enstung night the prisoners broke jail and joined their comrades. The inquisitor, however, was not to be balked of his exhibition, and replaced the fugitives with three prisoners to whom he had promised pardon in consideration of the fulness of their confessions, and who were duly burned. The deserted villages were confiscated and made over to good Catholics, but the refugees at intervals descended on them, slaying and spoiling without mercy, till no one dared to dwell there. Finally the bigoted marchioness yielded, and for a round sum of money, in 1512, permitted the exiles to return and dwell in peace. The triumph of toleration thus won by the sword was but local and temporary.

In Savoy, the statutes published in 1513 contain all the timehonored provisions for the suppression of heresy, with instructions to all public officials to aid in every way the Inquisition, whose expenses are to be defrayed out of the confiscations. Continued persecution was thus provided for, nor was it averted when, in 1530, the Waldenses opened negotiations with the Protestants of Switzerland, resulting in their final incorporation with the Calvinists. *

These incessant ravages naturally led to emigration on an extended scale, which, as we have seen, mostly turned itself to Calabria and Apulia, where the brethren had dwelt in comparative peace for nearly two centuries. A large portion of the population of Freyssinières, for instance, expatriated themselves and settled in the valley of Volturara. The Inquisition was virtually extinct in the kingdom of Naples during, the fifteenth century, and the heretics had earned toleration by a decent reserve. They attended mass occasionally, allowed their children to be baptized by the priests, and, what was more important, they paid their tithes with exemplary re(rularity--tithes which grew satisfactorily under the incessant industry of the God-fearino husbandmen. The mountain valleys which had been almost a desert became smiling with corn-fields and pastures, orchards and vineyards. The nobles on whose lands they had settled under formal agreements gave willing protection to those who contributed so greatly to their revenues. When the independence of the feudatories was lost under the growing, royal power of the House of Aragon, the heretics sought and obtained, in 1497, from King Frederic, the confirmation by the crown of the agreements with the nobles, and thus felt assured of continued toleration. They were visited every two years by the travelling pastors, or barbes, who came in pairs, an elder, known as the reggitore, and a younger, the coadiutore, journeying with some pretence of occupation, finding in every city the secret band of believers whom it was their

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* Hahn Geschichte der Ketzer im Mittalalter, II. 705. -- Rorengo, Memorie Historiche, pp. 22-5. Martene Ampl. Coll. II. 1510-11.-- Leger, Hist. des Églises Vaudoises, II. 8-15, 26, 71.-- Perrin, Hist. des Vaudois, L. II. c. 4. -- Filippo de Boni , op. cit. p. 71.-- Comba, Les Vaudois d'Italic, I. 167, 175-8.-- Herzog, Die roman. Waldenser, p. 274.-- Montet, Hist. Litt. des Vandois, pp. 152-55.--D'Argentré, Coll. Judie. I. 1. 105-7.

mission to comfort and keep steadfast in the faith, and from whom they made collections which they reported to the General Assembly or Council. Between Pignerol and Calabria they counted twenty-five days' journey along the western coast, returning, by the eastern to Venice. Everywhere they met friends acquainted with their secret passwords, and in spite of ecclesiastical vigilance there existed throughout Italy a subterranean network of heresy disguised under outward conformity. In 1497 the envoys from the Bohemian Brethren, Lucas and Thomas, found in Rome itself one of their faith, whom they bitterly reproached for concealing his belief. In Calabria, in 1530, it was estimated that they numbered ten thousand souls, in Venetia, six thousand. The fate of these poor creatures, after generations of peaceful existence which might well seem destined to be perpetual, belongs to a period beyond our present limits, but the fact that they could thus prosper and increase shows how rusty had grown the machinery of the Inquisition, and how incapable had become its officials. * It only remains for us to note cursorily such indications as have reached us of the activity and condition of the Inquisition in the several provinces of Italy during the fourteenth and fifteenth centuries. In Savoy, as we have seen, the bitter contest with the Waldenses kept it in fair working condition, while it was gradually fallin into desuetude elsewhere, although in Lombardy it still, for a while, maintained its terrors. We have a somewhat vague description of its sleepless vigilance in 1318, in pursuing, certain heretics who are described as Lollards--whether Begghards or Waldenses does not appear, but probably the latter, as we are told that when concealment became impossible the men escaped to Bohemia, leaving some women with children at the breast, whereupon the women were burned, and the children given to good Catholics to be brought up in the faith. In 1344 we hear of a great popular excitement, caused by the belief that a number of victims of the Inquisition had suffered unjustly. Matters went so far that the Imperial Vicar, Lucchino Visconti, asked Clement VI. to order an

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* Filippo de Boni, op. cit. pp. 79-81.-- Lombard, Jean-Louis Paschale, pp. 2933.-- Perrin, Hist. des Vaudois, B. II. ch. 7, 10.-- Comba, La Reforma, I. 269.-- Vegezzi-Ruscalla , Rivista Contemporanea, 1862.-- Camerarii Hist. Frat. Orthodox. p. 120.

investigation, which was duly held, though we do not know the result. It was possibly the feeling thus aroused which led, in 1346, to the murder in the Milanese of a Franciscan inquisitor conspicuous for his persecuting zeal. The perpetual troubles during the century between the Holy See and the Visconti cannot but have greatly interfered with the efficiency of persecution. In the collected statutes of the Dukes of Milan from 1343 to 1495 there is no allusion of any kind to the Inquisition, or to the punishment of heretics. There is however, on record a decree of 1388 placing, the civil officials at the service of the Inquisition, but it enforces the conditions of the Clementines, which require episcopal consent to the use of torture and harsh prison, and to the final sentence. It moreover threatens inquisitors with punishment for using, their office to extort money or gratify malice; and it further significantly commands them not to abuse the privilege of armed familiars, or to unnecessarily multiply their officials. How the political passions of the time hindered the functions of the Holy Office is seen in the case of Frà Ubertino di Carleone, a bustling, Franciscan, subsequently Bishop of Lipari, who, about 1360, was accused of heresy by the Inquisitor of Piacenza. He at once proclaimed that his Ghibellinisin was the motive of the prosecution, and aroused the factions of the city to a tumult, under cover of which he escaped. * Inquisitors, indeed, continued to be regularly appointed, and to perform such of their functions as they could, but the decline in their usefulness is shown by one of the earliest acts of Martin V., in 1417, before leaving Constance, in commissioning the Observantine Franciscan, Giovanni da Capistrano, as a special inquisitor against the heretics of Mantua. From this time, in fact, when any effective effort against heresy was called for, the regular machinery of the Inquisition was no longer relied upon. It seems to have been regarded as effete for all the purposes for which it had been instituted, and special appointments were necessary of men devoted to the work, such as Capistrano and his friend Giacomo

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* Bremond in Ripoll II. 139. -- Raynald. ann. 1344, No. 9, 70. -- Antiqua Ducum Mediolani Decreta, Mediolani, 1654. -- Albanese, L'Inquisizione religiosa nella Repubblica di Venezia, Venezia, 1875, p. 167.-- Giuseppe Cosentino, Archivio Storico Siciliano, 1885, p. 92.

della Marca. Just as the inquisitorial jurisdiction had superseded the episcopal, so now both were overslaughed as insufficient. Thus, in 1457, when a new heresy sprang up in Brescia and Bergamo concerning Christ, the Virgin, and the Church Militant, infecting both clergy and laity, and including suspicion of sorcery, Calixtus III. ordered his nuncio in those parts, Master Bernardo del Bosco, to seize the heretics and try them, with even more than the privileges of an inquisitor, for he was empowered to proceed to final judgment and execution without appeal, leaving it to his discretion whether he should call for advice upon the inquisitors and episcopal ordinaries. Two years later, in the case of Zanino da Solcia, to which I shall recur hereafter, the sentence was rendered by the Lombard inquisitor, Frà Jacopo da Brescia, but the examination took place in the presence of Master Bernardo del Bosco, who moreover received the abjuration of Zanino, and the sentence was sent to Pius II. and was modified by him. The diminution of popular respect for the Inquisition was still further manifested in 1459, by the doubts publicly expressed of the validity of the bulls of Innocent IV. and Alexander IV. authorizing inquisitors to preach crusades against heretics and to prosecute for heresy all persons and communities impeding them, so that Calixtus III. was obliged to reissue the authorization. *

A curious case occurring about this time illustrates the growing indifference felt in Lombardy for the Inquisition. In Milan, about 1440, a learned mathematician, named Amadeo de' Landi, was accused of heresy before the inquisitors. During the progress of his trial he was, to the great damage of his reputation, denounced as a heretic by sundry friars in their sermons, and among others by Bernardino of Siena, the saintly head of the Observantines. The Inquisition pronounced him a good Catholic and discharged him, but those who had slandered him offered no reparation. The acquittal by the Inquisition apparently did not outweigh the denunciations of Bernardino, and Amadeo appealed to Eugenius IV., who referred the matter to Giuseppe di Brippo, with power to enforce his decision with censures. Giuseppe summoned the detractors to appear on a certain day, and on their failing to

____________________ * Ripoll II. 351; III. 368.--Wadding. ann. 1452, No. 14.--Raynald. ann. 1457, No. 90; ann. 1459, No. 31.

present themselves condemned Bernardino to make public retraction under pain of excommunication. Bernardino paid no heed to this, and on his death in 1444, when immediate efforts were made for his canonization, Amadeo raised great scandal by proclaiming that he had died in mortal sin as an excommunicate. This gratified the jealousy of the conventual branch of the Franciscans and many of the secular clergy, who spread the scandal far and wide. By this time, however, the Observantines were too influential for such an assault upon their revered vicar-general to be successful; and in 1447 they obtained from Nicholas V. a bull in which he annulled all the proceedings of Giuseppe, ordered every record of them to be destroyed, imposed silence on the unlucky Amadeo, declared Bernadino to have acted richteously throughout, and forbade all clerks, friars, and others from indulging in further detraction concerning him. I may add that the opposition of the Conventuals was powerful enough to postpone until 1450 the canonization of San Bernardino, and a humorous incident in the struggle may be worth mention. When the blessed Tommaso of Florence died at Rieti in 1447, and immediately began to coruscate in miracles, Capistrano hurried thither and forbade him to display further his thaumaturgic powers until Bernardino should be canonized--and Tommaso meekly obeyed. *

Yet, shorn as the Inquisition had become of real effectiveness for its avowed functions the office continued to be sought, doubtless because it conferred a certain measure of importance, and possibly because it afforded opportunity of illicit gains. Inquisitors were regularly appointed, and the custom grew up in Lombardy that in each city where a tribunal existed vacancies were filled on the nomination of the prior of the local Dominican convent with the assent of discreet brethren, whereupon the General Master of the Order issued the commission. In 1500 this was modified by giving the Vicar-general of Lombardy power to reject or ratify the nomination. The subordinate position to which the inquisitorial office had fallen is illustrated in the last decade of the fifteenth century by Frà Antonio da Brescia, who was inquisitor of his native place, and who was claimed as an ornament of the Dominican Order but his eulogist has nothing to say as to his perse-

____________________ * Wadding. ann. 1447, No. 8, 47; ann. 1450, No. 2.--Raynald. ann. 1446, No. 8.

cuting heretics, while praising his pulpit labors in many of the Italian cities. *

In Venice, as we have seen, the Inquisition never succeeded in shaking off the trammels of state supervision and interference. In what spirit the State regarded its relations with the Holy Office was exhibited in 1356, when Frà Michele da Pisa, the Inquisitor of Treviso, imprisoned some Jewish converts who had apostatized. This was strictly within his functions, but the secular officials interposed, forbade his proceeding to try his prisoners, seized his familiars, and tortured them on the charge of pilfering the property of the accused. These high-handed measures provoked the liveliest indignation on the part of Innocent VI., but the republic stood firm, and nothing seems to have been gained. In the correspondence which ensued, moreover, there are allusions to former troubles which show that this was by no means the first time that Frà Michele's labors had been impeded by the secular power. Sometimes, indeed, the Signoria completely ignored the Inquisition. In 1365 a case in which a prisoner had blasphemed the Virgin was brought before the Great Council, which ordered him to be tried by the vicar of the Bishop of Castello, and on conviction to be banished, thus prescribing the punishment, and recognizing only the episcopal jurisdiction. †

In 1373 Venice was honored with the appointment of a special inquisitor, Frà Ludovico da San-Martino, while Frà Niccolò Mucio of Venice was made Inquisitor of Treviso. This led to some debate about their partition of the great Patriarchate of Aquileia, which extended from the province of Spalatro to that of Milan. The Patriarchate of Grado (which was not transferred to Venice till 1451) was adjudged to Ludovico, together with the see of Jesol. This latter place, though close to Venice, was then, we are told, in ruins, with a roofless cathedral serving as a place of refuge for heretics, who there felt safe from persecution. This partition did not improve the position of the inquisitor, whose importance was reduced to a minimum. He seems, in fact, to be regarded only as

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* Ripoll IV. 6, 102, 103, 158, 339.--Brev. Hist. Magist. Ord. Prædic. (Martene Coll. Ampl. VI. 393).
† Wadding. ann. 1356, No. 12-19.--Arch. di. Venez. Misti, Cone. X. Vol. VI. p. 26.

a functionary of the state police. In 1412 the Great Council orders him, April 17, to put an end to the performance of divine service by a Greek priest named Michael, whose celebrations attract great crowds, and also to banish him, taking care to so manage the affair that the interposition of the council may not be suspected; and a month later, May 26, the order of banishment is revoked, but the prohibition of celebration is maintained. In all his proper functions the inquisitor was overslaughed and disregarded. In 1422 the Council of Ten appointed a commission to examine some Franciscans charged with sacrificing to demons and other abominable practices, and a month later they sent to Martin V., requesting powers to terminate the matter, in view of the immunities enjoyed by the Mendicants. When, in the following year, 1423, the Senate withdrew the pecuniary provision with which the State had always defrayed the expenses of the Inquisition, they marked their sense of its inutility and their indifference to its power. This may possibly have led to the reunion of the districts of Venice and Treviso, for, in 1433 and 1434, we find single inquisitors appointed to both. In the latter year the lack of power of the incumbent, Frà Luca Cioni, is shown by the fact that when he desired to proceed against Ruggieri da Bertona, accused of heresy, he was forced to get Eugenius IV. to order the Bishop of Castello ( Venice) to assist him. A further recognition of the inefficiency of the Inquisition is seen in the sending of Frà Giovanni da Capistrano to Venice in 1437, when the Jesuats were accused of heresy, and he acquitted them, and again, about 1450, when heretical notions spread there concerning the origin and nature of the soul, which he suppressed. *

Allusion has been made in a former chapter to the limitation imposed in 1450 by the Council of Ten on the number of armed familiars whom the inquisitor might retain, reducing them to four, and in 1451 increasing them to twelve, with instructions to the police to see that they were really engaged in the duties of the Holy Office. In so large and populous a district this suffi-

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* Wadding. ann. 1373, No. 15-16; ann. 1376, No. 4-5; ann. 1433, No. 15; ann. 1434, No. 4, 6; ann. 1437, No. 24-8; ann. 1456, No. 108.--Archiv. di Venez. Misti, Cons. X. No. 9, pp. 84, 85.--Cecchetti, La Repubblica di Venezia, etc. I. 18.

ciently shows how purely nominal were the functions of the Inquisition, and how close was the supervision exercised by the State. Yet inquisitors continued to be appointed, but when they attempted to exercise any independent jurisdiction we have seen, in the case of the sorcerers of 1521, that even the most energetic interference of Leo X. could not induce the Signoria to waive its right of final decision. *

In Mantua, which formed part of the Patriarchate of Aquileia, we hear, in 1494, of an inquisitor who, for lack of heresies to suppress, assailed the monts de piété, or public pawning establishments, and all who favored them. These institutions were founded about this period as a charitable work for the purpose of rescuing the poor from the exactions of the usurers and the Jews. Frà Bernardino da Feltre, a celebrated Observantine Franciscan, made this a special object of his mission-work in the Italian cities, and on his coming to Mantua he completely silenced his adversaries. The decline of visible heresy at this period, in fact, is illustrated in the very diffuse account which Luke Wadding gives, year after year, of Bernardino's triumphant progress throughout Italy to call the people to repentance, when cities eagerly disputed with each other the blessing of his presence. In all this there is no allusion to any attacks by him on heresy; had there been any to assail, his burning zeal would not have suffered it to enjoy impunity. †

In Tuscany the growing insubordination felt towards the Inquisition was manifested at Siena, in 1340, by the enactment of laws checking some of its abuses. Frà Simone Filippo, the inquisitor, complained to Benedict XII., who at once pronounced them null and void, and ordered them erased from the statute - book. The relations between the Holy Office and the people at this period, however, are more significantly displayed in a series of events occurring at Florence, of which the details chance to have been

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* Archiv. di Venez. Misti, Cons. X. Vol. XIII. p. 192; Vol. XIX. p. 29.--Wadding. ann. 1455, No. 97.--Mag. Bull. Rom. I. 617.--Albizio, Riposto al P. Paolo Sarpi, pp. 64-70. † Wadding. ann. 1494, No. 6.--When Frà Bernardo endeavored to establish a mont de piété at Florence the moneyed interests were strong enough to drive him from the city (Burlamacchi, Vita di Savonarola, Baluz. et Mansi I. 557). preserved. In Tuscany the triumph of orthodoxy had been complete. A sermon of Frà Giordano da Rivalto, in 1304, asserts that heresy was virtually exterminated: scarce any heretics remained, and they were in strict hiding. This is confirmed by Villani, who tells us that, by the middle of the century, there were no heretics in Florence. This is doubtless too absolute an assertion, but the existence of a few scattered Waldenses and Fraticelli offered scant excuse for such an establishment as the inquisitor was accustomed to maintain. In 1337 the papal nuncio, Bertrand, Archbishop of Embrun, took the incumbent of the office severely to task for the abuse of appointing an excessive number of assistants, and ordered him in future to restrict himself to four counsellors and assessors, two notaries, two jailers, and twelve ministers or familiars. This was by no means a small or inexpensive body of officials; the Inquisition's share of confiscations from the few poverty-stricken heretics who could occasionally be picked up evidently was insufficient to maintain such a corps, and means, either fair or foul, must be found to render the income of the office adequate to the wants of those who depended upon it for their fortunes. How this was done, on the one hand by cheating the papal camera, and on the other by extorting money on false charges of heresy and by selling to bravoes licenses to carry arms, has already been pointed out. The former device was one which, when detected, was difficult to condone, and its discovery caused, in the commencement of 1344, a sudden vacancy in the Florentine Inquisition. The republic was in the habit of suggesting names to the Franciscan General for appointment, and sometimes its requests were respected. In the present case it asked, February 26, that the Tuscan inquisitor, Frà Giovanni da Casale, be permitted to exercise his functions within the city, but the suggestion was unheeded, and in March the post was given to Frà Piero di Aquila. * Frà Piero was a distinguished member of the Franciscan Order. But two months earlier he had been appointed chaplain to Queen Joanna of Naples, and his Commentaries on the Sentences of Peter Lombard were highly esteemed, receiving, in 1480, the

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* Prediche di Frà Giordano da Rivalto, Firenze, 1831, I. 172.--Wadding. ann. 1340, No. 11.--Archivio di Firenze, Riformagioni, Diplomatico, 27; Classe V. No. 129, fol. 46, 54.

honor of an edition printed at Speier. A man so gifted was warmly welcomed, and the republic thanked the Franciscan General for the selection. I have already detailed how he fell into the same courses as his predecessor in cheating the papal camera, how he was prosecuted for this, and for what the republic officially denounced as "estorsioni nefande" committed on the people, and how, within two years after his appointment, he was a fugitive, not daring to stand trial. There is another phase of his activity, however, which is worth recounting in some detail, as it illustrates perfectly how useful an instrument was the Inquisition in carrying out the wishes of the Roman curia in matters wholly disconnected with the purity of the faith. *

The Cardinal of Santa Sabina, while visiting various courts in the capacity of papal legate, had had occasion to collect large sums. In charity to him we may assume, what doubtless was the truth, that the money belonged to the pope, although it stood in the cardinal's name on the books of his bankers, the great Florentine company of the Acciajuoli. In receiving it the members of the company had bound themselves jointly and severally for its repayment, agreeing to subject themselves to the judgment of the Court of Auditors of the Apostolic Chamber. In 1343 there was due the cardinal some twelve thousand florins, which the Acciajuoli were unable to pay. A commercial and financial crisis had paralyzed the commerce and industries of the city. Its bankers had advanced vast sums to Edward III. of England and to Robert the Good of Naples, and clamored in vain for repayment. The Lombard war had exhausted the public treasury and the whole community was bankrupt. Not only the Acciajuoli, but the Bardi, the Peruzzi, and other great banking - houses closed their doors, and ruin stared the Florentines in the face. There was at least one creditor, however, who was resolved to have his money. †

On October 9, 1343, Clement VI. wrote to the republic, stating the claim of the cardinal and ordering the Signoria to compel

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* Wadding. T. III. App. p. 3.--Ughelli, Italia Sacra, Ed. 1659, II. 1075.-Archiv. di Firenze, Riformag. Classe V. No. 129, fol. 55. † Archiv. di Firenze, Riformag. Atti Pubblici, Lib. XVI. de' Capitolari, fol. 15.--Villani Chron. XI. 138; XII. 55, 58.

the Acciajuoli to pay it. Under the circumstances this was clearly impossible, but judgement against the debtors had been rendered by the auditors of the papal camera. This was enough to bring the affair within the sphere of spiritual jurisdiction, and authority was sent to the inquisitor to execute the sentence, calling in the aid of the secular arm, and, if necessary, laying an interdict on the city. The matter dragged on until, November 23, 1345, Frà Piero appeared before the Gonfaloniero and the Priors of the Arts, and summoned them to imprison the debtors until payment, under pain of excommunication and interdict; whereupon the magistrates responded that, out of reverence for the pope and respect for the inquisitor and to oblige the cardinal, they would lend the aid of the secular arm. Still the money was not forthcoming, and although such assets of the Acciajuoli as could be seized were delivered to Frà Piero, and security was given for the balance, he held the whole community responsible for the debt of a few of the citizens. The discussion became angry, and when the inquisitor, in violation of a law of the republic, committed the indiscretion of arresting Salvestro Baroncelli, a member of the bankrupt company, as he was leaving the palace of the Priors of the Arts, his three familiars who had committed the offence were, in compliance with a savage statute, punished with banishment and the loss of the right hand.

All this did not extract the money from the bankrupts, and Frà Piero laid the city under interdict, but both the clergy and people refused to observe it. The churches remained open and the rites of religion continued to be celebrated, leading to a fresh series of prosecutions against the bishop and priests. Inside the walls the Florentines might disregard the censures of the Church, but a commercial community could not afford to be cut off from intercourse with the world. Her citizens and their goods were scattered in every trade-centre in Christendom, and were virtually outlawed by the interdict. This was the reason alleged by the priors when, June 14, 1346, they humbled their pride and sent commissioners to Clement authorized to bind the republic to pay the debt of the Acciajuoli to the cardinal, not exceeding seven thousand florins, in eight months. Their submission was graciously received, and, February 28, 1347, the pope ordered the interdict removed, cautiously providing, however, for its ipso facto renewal in case the obligation for six thousand six hundred florins was not met at maturity. *

Meanwhile another scene of the comedy was developing itself. In its contest with Frà Piero the republic had not stood solely on the defensive. Piero, papal nuncio at Lucca, who had in charge the prosecutions against the inquisitors for embezzling the sums due to the camera, had appointed as his deputy in Florence, Niccolò, Abbot of Santa Maria, who proceeded against Frà Piero on that charge, to which the Signoria added the accusation, sustained by abundant testimony, of extorting from citizens large sums of money by fraudulent prosecutions for heresy. By March 16, 1346, the Signoria was asking the appointment of Frà Michele di Lapo as his successor. Frà Piero was a fugitive, and refused to return and stand his trial when legally cited and tendered a safe-conduct. After due delay, in 1347, the Abate Niccolò, being armed with papal authority, declared him in default and contumacious, and then proceeded to excommunicate him. The excommunication was published in all the churches of Florence, and Frà Piero was thus cut off from the faithful and abandoned to Satan. He could afford to regard all this with calm philosophy. His success in collecting the cardinal's money entitled him to reward, and the booty of seven thousand florins which he had personally carried off from Florence as the results of his two years' inquisitorial career, could doubtless be used to advantage. While Niccolò was vainly citing him, he was promoted, February 12, 1347, to the episcopate of Sant-Angeli de' Lombardi, and his excommunication was answered, June 29, 1348, by his translation to the presumably preferable see of Trivento. All that the Florentines could do was to petition repeatedly that in future inquisitors should be selected from among their own citizens, who would be less likely than strangers to be guilty of extortions and scandals. Their request was respected at

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* Archiv. delle Riformag. Atti Pubblici, Lib. XVI. de' Capitolari, fol. 22; Classe V. No. 129, fol. 62 sqq.--Archiv. Diplomatico XXXVII., XXXVIII., XL., XLI., XLII.--Villani, XII. 58. The amount involved was not small. The revenue of Florence at this period was only three hundred thousand florins (Sismondi, Rep. Ital. ch. 36), and Florence was one of the richest states in Europe. Villani ( XI. 92) boasts that France alone enjoyed a larger revenue; that of Naples was less, and the three were the wealthiest in Christendom.

least in 1354, when a Florentine, Frà Bernardo de' Guastoni, was appointed Inquisitor of Tuscany. *

This was not likely to be effective, and the Signoria made a more promising effort at self-protection by passing various laws imitated from those adopted not long before at Perugia. To limit the abuse of selling licenses to bear arms, the inquisitor, as we have seen, was restricted to employing six armed familiars. Moreover, it was decreed that no citizen could be arrested without the participation of the podestà, who was required to seize all persons designated to him by the bishop--the inquisitor not being alluded to--which would seem to leave small opportunity for independent action by the latter, especially as he was deprived of his private jail and was ordered to send all prisoners to the public prison. He was further prohibited from inflicting pecuniary punishments, and all whom he condemned as heretics were to be burned. This was revolutionary in a high degree, and did not tend to harmonize the relations between the republic and the papacy. The desperate quarrel between them which arose in 1375 was caused by political questions, but it was embittered by troubles arising from the Inquisition, especially as a demand made by Innocent VI., in 1355, for a revision of their statutes remained unheeded. In 1372 efforts were made to obtain the removal of Frà Tolomeo da Siena, the Inquisitor of Tuscany, who was exceedingly unpopular, but Gregory XI. expressed the fullest confidence in him and ordered him to be protected by the Vicar-general, Filippo, Bishop of Sabina. Yet the pope probably yielded, for I find in 1373 that Frà Piero di Ser Lippo, who had already served as Tuscan inquisitor in 1371, was again appointed to replace a certain Frà Andrea di Ricco. With some intervals Frà Piero served until at least 1384, and he proved no more disposed than his predecessors to yield to the resistance which the methods of the Inquisition inevitably provoked in the free Italian cities. Pistoia had followed the example of Florence in endeavoring to protect its citizens by municipal statutes, and in 1375 it was duly placed under interdict and its citizens were excommunicated. At the same time

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* Archiv. delle Riformag. Classe IX., Distinzione i. No. 39; Classe V. No. 129, fol. 62 sqq.; Prov. del Convento di S. Croce, 23 Ott. 1354.--Villani, XII.58. --Ughelli VII. 1015. Frà Piero complained of Florence as impeding the free action of the Inquisition, and Gregory at once ordered the Signoria to abrogate the obnoxious statutes. No attention was paid to these commands by Florence, and when the rupture came the Florentine mob expressed its feelings by destroying the inquisitorial prison and driving the inquisitor from the city. It was also alleged that in the disturbances a monk named Niccolò was tortured and buried alive. These misdeeds, although denied by the Signoria, were alleged as a justification of the terrible bull of March 31, 1376, fulminated against Florence by Gregory. In this he not only excommunicated and interdicted the city, but specially outlawed the citizens, exposing their property wherever found to seizure, and their persons to slavery. This shocking abuse was the direct outgrowth of the long series of legislation against heresy, and was sanctioned by the public law of the period; everywhere throughout Christendom the goods of Florentines were seized and the merchants were glad to beg their way home, stripped of all they possessed. Not all were so fortunate, as some pious monarchs, like Edward III., in addition reduced them to servitude. No commercial community could long endure a contest waged after this fashion, and, as before, Florence was compelled to submit. In the peace signed July 28, 1378, the republic agreed to annul all laws restricting the Inquisition and interfering with the liberties of the Church, and it authorized a papal commissioner to expunge them from the statute-book. The Great Schism, however, weakened for a time the aggressive energy of the papacy, and much of the obnoxious legislation reappears in the revised code of 1415. *

The career of Tommasino da Foligno, who died in 1377, has

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* Archiv. delle Riformag. Classe II. Distinz. I. No. 14.--Archiv. Diplom. LXXVIII.-IX., LXXX.-I.; Prov. del Convento di S. Croce, 1371 Febb. 18, Ott. 8, 14; 1372, Marz. 15; 1375, Marz. 9; 1380, Genn. 12; 1380, Dic. 1; 1381, Nov. 18; 1383, Lugl. 12; 1384, Dic. 13.--Werunsky Excerptt. ex Registt. Clement. VI. et Innoc. VI. p. 95.--Villani, XII. 58.--Wadding. ann. 1372, No. 35; ann. 1375, No. 32.-Raynald, ann. 1375, No. 13-17; ann. 1376, No. 1-5.--Poggii Hist. Florentin. Lib. II. ann. 1376.--A document of 1374 (Archiv. Fior. Prov. S. Croce, 1374, Nov. 17) shows that Frà Piero di Ser Lippo, at that time Inquisitor of Florence, was defendant in an action brought against him in the papal curia by the Dominican Frà Simone del Pozzo, Inquisitor of Naples, in which Frà Piero seems to hare obtained what was equivalent to a nonsuit. interest for us, not only as illustrating the activity of the Inquisition of the period, but also from the curious parallelism which it affords with that of Savonarola. He was one of the prophets, like St. Birgitta of Sweden, St. Catharine of Siena, and the Friends of God in the Rhinelands, who were called forth by the untold miseries then afflicting mankind. A tertiary of St. Francis, he had practised for three years the greatest austerities as an anchorite, when God summoned him forth to preach repentance to the warring factions whose savage quarrels filled every city in the land with wretchedness. Like the other contemporary prophets, he spared neither clerk nor layman; and his bitter animadversions at Perugia on the evil life of Gerald, Abbot of Marmoutiers, papal vicar for the States of the Church, may perhaps account for his subsequent rough handling by the Inquisition. Gifted with miraculous power, as well as with the spirit of prophecy, he wandered from town to town, proclaiming the wrath of God, and foretelling misfortunes which, in the existing state of society, were almost sure to come to pass. To convince the incredulous at Siena, on a midsummer day he predicted a frost for the morrow. When it duly came he was accused of sorcery, seized by the Inquisition, and tortured nearly to death, but he was discharged when a miracle established his innocence and healed the wounds of the torture-chamber. After an intermediate pilgrimage to faroff Compostella, his preaching at Florence excited so much antagonism that again he was arrested by the Inquisition, cast into a dungeon, and kept three days without food or drink, to be finally discharged as insane. After his death at Foligno, unsuccessful attempts were made to procure his canonization, and he long remained an object of local veneration and worship. *

During the fifteenth century the Inquisition in central Italy subsided into the same unimportance that we have witnessed elsewhere. The effect of the Great Schism in reducing the respect felt for the papacy was especially felt in Italy, and the papal officials lost nearly all power of enforcing obedience, although the Inquisition at Pisa, when it was strengthened by the presence of the council held there in 1409, took its revenge on a man named Andreani, whom it burned for the crime of habitually and public-

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* Wadding. ann. 1377, No. 4-23.

ly ridiculing it. When the schism was healed at Constance, one of the earliest efforts of Martin V. was directed against the Fraticelli, whose increase in the Roman province he especially deprecated. In his bull on the subject, November 14, 1418, he complained that when inquisitors endeavored to exercise their office against the heretics the latter would claim the jurisdiction of some temporal lord and then threaten and insult their persecutors, so that the latter were afraid to perform their functions. Martin's only remedy was practically to supersede the inquisitors by special appointments, and this naturally sank the institution to a deeper degradation. Thus in 1424, when there were three Fraticelli to be tried in Florence, Martin placed the matter in the hands of Frà Leonardo, a Dominican professor of theology. Still the office of inquisitor continued to be sought and appointments to be made with more or less regularity, from motives which can easily be conjectured; but of activity against heresy there is scarce a trace. How unimportant its functions had become in Bologna may be gathered from the fact that in 1461 the inquisitor, Gabriele of Barcelona, was sent to Rome by his superiors to teach theology in the convent of Minerva, when Pius II. authorized him to appoint a vicar to discharge his duties during his absence. Ten years afterwards the Bolognese inquisitor, Frà Simone da Novara, was fortunate enough to lay hands on a man named Guizardo da Sassuolo, who was suspected of heresy. So completely were such proceedings forgotten that he felt obliged to apply for instructions to Paul II., who congratulated him on the capture, ordered him to proceed according to the canons, and desired the episcopal vicar to co-operate, Heretics evidently had grown scarce, and the inquisitorial functions had fallen into desuetude. *

In Rome, when there really was a heresiarch to condemn, there

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* Tamburini, Storia Gen. dell' Inquisizione, II. 433-6.--Raynald. ann. 1418, No. 11.--Archly. di Firenze, Prov. S. Maria Novella, 1424, Ap. 24.--Wadding. ann. 1437, No. 33; ann. 1438, No. 26; ann. 1439, No. 57; ann. 1440, No. 26; ann. 1441, No. 61; ann. 1452, No. 30; ann. 1471, No. 11; ann. 1496, No. 7.--Ripoll VII. 89, 100. Frà Gabriele, the Inquisitor of Bologna, in the same year, 1461, in which he was sent to Rome, expended twenty-three lire ten sol. in having a copy made of Eymerich Directorium Inquisitionis.-- Denifle, Archiv für Litteratur- etc. 1885, p. 144.

was no Inquisition at hand to perform the duty. In the proceedings against Luther there is no trace of its intervention. The bull Exsurge Domine, June 15, 1520, contains no allusion to his doctrines having been examined by it; when they were publicly condemned, June 12, 1521, the ceremony was performed by the Bishop of Ascoli, Auditor of the Rota, and Silvestro Prierias, Master of the Sacred Palace, while the sentence which consigned his effigy and his books to the flames was pronounced by Frà Cipriano, professor in the College of Sacred Theology. It was perhaps the most momentous auto de fé that has ever been celebrated, but the Inquisition can boast of no participation in it. *

In the Two Sicilies the Inquisition dragged on a moribund existence. Letters of King Robert in 1334 and 1335 and of Joanna I. in 1342 and 1343 show that inquisitors continued to be appointed and to receive the royal exequatur, but they were limited to making fifty arrests each, and record of these was required to be entered in the royal courts; they had no jails, and the royal officials received their prisoners and tortured them when called upon. The Jews appear to be the main object of inquisitorial activity, and this can only have been halting, for in 1344 Clement VI. orders his legate at Naples, Aymerico, Cardinal of S. Martino, to punish condignly all apostate Jews, as though there were no Inquisition at work there. Yet in 1362 there were three inquisitors in Naples, Francesco da Messina, Angelo Cicerello da Monopoli, and Ludovico da Napoli, who took part in the trial of the rebellious Luigi di Durazzo. Still, when efforts were to be made against the Fraticelli, Urban V., in 1368, deemed it necessary to send a special inquisitor, Frà Simone del Pozzo, to Naples. Although his jurisdiction extended over the island of Sicily, Gregory XI., in 1372, when informed that the relics of the Fraticelli were venerated there as those of saints, ordered the prelates to put a stop to it, as though he had no inquisitor to call upon. Yet Frà Simone was there in that year, and had a theological disputation with Frà Niccolò di Girgenti, a learned Franciscan who had been provincial of his Order. The question turned upon some scholastic subtle-1 ties respecting the three persons of the Trinity, and as each dis-

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* Paramo de Orig. Office S. Inq. p. 113.

putant claimed the victory, Simone proceeded to settle the matter by secretly prosecuting his antagonist for heresy. Niccolò got wind of this and at once appealed to Rome, before the Archbishop of Palermo, demanding his apostoli--an appeal which Simone pronounced frivolous. The revelations made by Niccolò as to his antagonists present a most dismal picture of the internal condition of the Church at the time, although Frà Simone's learning and ascetic life won him the popular reputation of a saint, and he obtained the bishopric of Catania, becoming an important political personage. In 1373 Frederic III. issued letters to all the royal officials ordering them to lend all aid to him and to his familiars, and the Inquisition seems to have been firmly established, with prisons of its own. In 1375 we find Gregory applying to the king for the confiscations, and procuring from the revenues of Palermo an appropriation of twelve ounces of gold, to be applied to the extermination of heresy. In this recrudescence of persecution the Jews appear to have been the principal victims. They appealed to Frederic, who in the same year, 1375, issued letters severely blaming the inquisitors and ordering that in future their prisoners should be confined only in the royal jails; that civil judges should assist in their decisions, and that an appeal should lie to the High Court. This was imposing serious limitations on inquisitorial jurisdiction, but no reclamation against it appears to have been made. In Naples, letters of Charles III., issued in 1382 to Frà Domenico di Astragola and Frà Leonardo di Napoli, show that inquisitors continued to be appointed. In 1389 Boniface IX. seems to unite Naples with Sicily by appointing Frà Antonio Traverso di Aversa as inquisitor on both sides of the Faro; but in 1391 another brief of the same pope alludes to the Inquisition of Sicily having become vacant by the death of Frà Francesco da Messina, and as there is customarily but one inquisitor there he fills the vacancy by the appointment of Frà Simone da Amatore. Frà Simone had a somewhat stormy career. Already, in 1392, he was replaced by Frà Giuliano di Mileto, afterwards Bishop of Cefalù, but seems to have regained his position, for in 1393 he was obliged by King Martin to refund moneys extorted from some Jews whom he had prosecuted for holding illicit relations with Christian women, and was told not to interfere with matters beyond his jurisdiction. Engaging in treasonable intrigues, he was driven from the island, and in 1397 we find him acting as papal legate and provincial in Germany. In 1400 he obtained his pardon from King Martin, and was allowed to reside in Syracuse, but was strictly forbidden from exercising the office of inquisitor. Meanwhile, in 1395, we hear of Guglielmo di Girgenti as inquisitor, and in 1397, of Matteo di Catania, a sentence by whom in that year, fining a Jew and his wife in forty ounces, was confirmed by the king, showing that the Inquisition continued to be subordinated to the civil power. Frà Matteo was inquisitor on both sides of the Faro, for a royal letter of 1399 describes him as such, and orders obedience rendered to his vicar, while another of 1403 shows that he still retained the position. A royal decree of 1402 specially provides for Jews an appeal to the king from all inquisitorial sentences, thus continuing what had long been the practice. In 1415 royal letters confirming the appointment of Frà Antonio de Pontecorona, others of 1427 in favor of Frà Benedetto da Perino, and of 1446, in favor of Frà Andrea de la Pascena, show that the organization was maintained, but all sentences were required to be transmitted to the viceroy, who submitted them to a royal judge before they were valid. Thus, in 1451, King Alfonso confirmed a fine of ten thousand florins, levied upon the Jews as a punishment for their usuries and other offences. * On the mainland we have seen proof of the decay of the Inquisition in the undisturbed growth of the Waldensian communities, and the complete breaking-down of its machinery is fairly illustrated in 1427, when Joanna II. undertook to enforce certain measures against the Jews of her kingdom. Had there been an effective and organized Inquisition she would have required no better instrument for her purpose; and it could only have been the absence of this that led her to call in the indefatigable persecutor, Frà Giovanni da Capistrano, to whom she issued a commission to coerce the Jews to abandon usury and to wear the sign Tau, as provided by law. He was empowered to decree such pun- ____________________
* MSS. Chioccarello, T. VIII.--Raynald, ann. 1344, No. 9; ann. 1368, No. 16; ann. 1372, No. 36; ann. 1375, No. 26.--Tocco, Archivio Storico Napolitan. Ann. XII. ( 1887), Fasc. 1.--Ripoll II. 311, 824, 364. -- Giuseppi Cosentino, Archivio Storico Siciliano, 1885, pp. 74-5, 87. -- La Mantia, Dell' Inquisizione in Sicilia, Torino, 1886, pp. 13-15. as he might deem fit, which were to be mercilessly inflicted by all judges and other officials, and he was moreover to constrain, under pain of confiscation, the Jews to surrender to him for cancellation all letters and privileges granted to them by former monarchs. Yet there was still a simulacrum of the Inquisition maintained, for in the following year, 1428, we find Martin V. confirming the appointment of Frà Niccolò di Camisio as Inquisitor of Benevento, Bari, and the Capitanata. * Whatever vitality the Inquisition retained was still more reduced when, in 1442, the House of Aragon obtained the throne of Naples. Giannone tells us that the Aragonese princes rarely admitted inquisitors, and, when they did so, required minute reports as to their every official act, never permitting any conviction without the participation of the secular magistrates, followed by royal confirmation, as we have seen to have been the case in Sicily. When, in 1449, Nicholas V. appointed Frà Matteo da Reggio as inquisitor to exterminate the apostate Jews who were said to be numerous throughout the kingdom, the terms employed would seem to indicate that for some time the Inquisition had been practically extinct, although but two years before he had given a commission to Frà Giovanni da Napoli, and although subsequent inquisitors were occasionally appointed. † In Sicily, however, in 1451, the Inquisition obtained fresh vitality by means of an ingenious device. Frà Enrico Lugardi, Inquisitor of Palermo, produced a most impudent forgery in the shape of a long and elaborate privilege purporting to have been issued by the Emperor Frederic II. in 1224, ordering all his Sicilian subjects to give aid and comfort to the "inquisitors of heretical pravity," and stating that, as it was unfitting that all confiscations should inure to the royal rise without rewarding the inquisitors for their toils and perils, the confiscations henceforth should be divided equally between the fisc, the Inquisition, and the Holy See; moreover, all Jews and infidels were required once a year

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* Wadding. T. III. Regesta, p. 392.--Ripoll II. 689. When, in 1447, Nicholas V. issued a cruel edict subjecting the Jews to severe disabilities and humiliations, Capistrano was likewise appointed conservator to enforce its provisions (Wadding. ann. 1447, No. 10). † Giannone, 1st. Cir. di Napoli, Lib. XXXIII. c. 5.--Wadding. ann. 1449, No. 13. --Ripoll III. 240, 441, 501.

to supply inquisitors and their attendants, when in prosecution of their duty, with all necessaries for man and beast. Though the fraudulent character of this document was conspicuous on its face, to say nothing of a blunder in the regnal year of its date, the age was not a critical one; Frà Enrico seems to have had no trouble in inducing King Alonso to confirm it, and it was subsequently confirmed again in 1477 by Ferdinand and Isabella. The privileges which it conferred were substantial, and gave fresh importance to the Inquisition, although its judgments were still subjected to revision by the civil power. When, in 1474, famine led Sixtus IV. to request of the Viceroy Ximenes the shipment of a large supply of corn from Sicily to Rome, he wrote to the inquisitor, Frà Salvo di Cassetta, ordering him to strain every nerve to secure the granting of the favor. The inquisitor at that time was evidently a personage of influence, for Frà Salvo in fact was also confessor of the viceroy. The central tribunal of the Inquisition sat in Palermo, and there were three commissioners or deputies in charge of the three "valleys" of the island. * Ferdinand the Catholic, in founding the New Spanish Inquisition, obtained for his grand inquisitor the power of nominating deputies in all the dependencies of Castile and Aragon. About 1487 Fray Antonio de la Peña was sent to Sicily in that capacity, who speedily organized the Holy Office on its new basis throughout the island; and in 1492 an edict of banishment was issued against the Jews, who, as of old, were the chief objects of persecution. On the mainland there was more trouble. When, in 1503, Ferdinand acquired the kingdom of Naples, the Great Captain, Gonsalvo of Cordova, finding the people excited with the fear that the Spanish Inquisition might be introduced, made a solemn compact that no inquisitors should be sent thither. The old rules were kept in force; no one was allowed to be arrested without a special royal warrant, and no inquisitor could exercise any functions without the confirmation of his commission by the royal

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* Paramo, pp. 197-99.--Ripoll III. 510.-- La Mantia, L'Inquisizione in Sicilia, pp. 16-18.
Giuseppe Cosentino says ( Arehivio Storico Siciliano, 1885, p. 73) that the confirmation in 1451 by King Alonso of the diploma of Frederic II. is not to be found in the archives of Palermo, but that the royal letters of 1415 allude to a privilege granted by Frederic. Set also La Mantia, pp. 8-10, 13, 15. representative. Notwithstanding this, in 1504, Diego Deza, the Spanish inquisitor-general, sent to Naples an inquisitor and a receiver of confiscated property, with royal letters ordering them to have free exercise of their authority, but Gonsalvo, who knew by how slender a tenure the new dynasty held the allegiance of the people, seems not to have admitted them. Under the excuse that the Jews and New Christians expelled from Spain found refuge in Naples, the attempt was again made in 1510, and Andres Palacio was sent there as inquisitor, but the populace rose in arms and made demonstrations so threatening that even Ferdinand's fanaticism was forced to give way. The movements of the French in the north of Italy were disquieting, the loyalty of the Neapolitans was not to be relied upon, and the inquisitor was withdrawn with a promise that no further effort would be made to force upon the people the dreaded tribunal. Even Julius II. recognized the necessity of this and assented to the understanding. The Calabrian and Apulian Waldenses thus had a respite until the progress of the Reformation in Italy aroused the Church to renewed efforts and to a complete reorganization of its machinery of persecution. *

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* Pirro, Sicilia Sacra, I. 185-6.-- G. Cosentino, loc. cit. p. 76.-- Caruso, Memorie Istoriche di Sicilia, P. II. T. i. p. 92.-- Giannone, op. cit. Lib. XXXII. c. 5.-- Paramo, pp. 191-4.-- Zurita, Hist. del Rey Hernando, Lib. v. c. 70; Lib. IX. c. 26.-- Mariana, Hist. de España, Lib. XXX. c. 1.

CHAPTER V.
THE SLAVIC CATHARI.

WHEN Innocent III. found himself confronted with the alarming progress of the Catharan heresy, his vigilant activity did not confine itself to Italy and Languedoc. The home of the belief lay to the east of the Adriatic among the Slavic races. Thence came the missionaries who never ceased to stimulate the zeal of their converts, and every motive of piety and of policy led him to combat the error at its source. Thus the field of battle stretched from the Balkans to the Pyrenees along a front of over a thousand miles, and the result might have been doubtful but for the concentration of moral and material forces resulting from the cetralized theocracy founded by Hildebrand.

The contest in the regions south of Hungary is instructive as an illustration of the unconquerable persistence of Rome in conducting for centuries an apparently resultless struggle, undeterred by defeat, talking advantage of every opening for a renewal of the strife, and using for its ends the ambition of monarchs and the self-sacrificing devotion of zealots. A condensed review of the rapid vicissitudes of such a contest is therefore not out of place, although the scene of action lay too far from the centres of European life to have decisive influence upon the development of European thought and belief, except as it served as a refuge for the persecuted and a centre of orthodoxy to which neophytes could be sent.

The vast regions east of the Adriatic scarce paid more than a nominal spiritual allegiance to Rome. A savage and turbulent population, conquered by Hungary towards the end of the eleventh century, and always endeavoring to throw off the yoke, was Christian in little more than name. Such Christianity as it boasted, moreover, was not Latin. The national ritual was Slavic, in spite of its prohibition by Gregory VII., and the Roman observance was detested, from its foreign origin, as the badge of subjugation.

The few Latin prelates and priests and monks were encamped amid a hostile population to whom they were strangers in language and manners, and the dissoluteness of their lives gave them no opportunity of acquiring a moral influence that might disarm national and race antipathies. Under such circumstances there was nothing to hinder the spread of Catharism, and when the devastating wars of the Hungarians came to be dignified as crusades for the extermination of heresy, heresy might well claim to be identified with patriotism. From the Danube to Macedonia, and from the Adriatic to the Euxine, the Catharan Church was well organized, divided into dioceses with their bishops, and actively engaged in mission work. Its most flourishing province was Bosnia, where, at the end of the twelfth century, it counted some ten thousand devoted partisans. Culin, the ban who held it under the suzerainty of Hungary, was a Catharan, and so were his wife and the rest of his family. Even Catholic prelates were suspected, not without cause, of leaning secretly to the heretic belief. * The earliest interference with heresy occurs at the end of the twelfth century, when the Archbishop of Spalatro, doubtless under impulsion from Innocent, drove out a number of Cathari from Trieste and Spalatro. They found ready refuge in Bosnia, where Culin welcomed them. Vulcan, King of Dalmatia, who had designs upon Bosnia, in 1199 represented to Innocent the deplorable prevalence of heresy there, and suggested that Emeric, King of Hungary, should be urged to expel the heretics. Innocent thereupon wrote to Emeric, sending him the severe papal decretal against the Patarins of Viterbo as a guide for his action, and ordering him to cleanse his territories of heresy and to confiscate all heretical property. Culin seems to have taken the initiative by attacking, Hungary, but at the same time he tried to make his peace with Rome by asserting that the alleged heretics were good Catholics. He sent some of them, with two of his prelates, to Innocent for examination, and asked for legates to investigate the matter on the spot. In 1202 the pope accordingly ordered his chaplain, Giovanni da Casemario, and the Archbishop of Spalatro, to

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* Schmidt, Histoire des Cathares, I.104-9.--Gregor. PP. VII. Regist. VII:. 11.-Batthyani Legg. Eccles. Hung. II. 274, 289-90, 415-17.--Raynald. ann. 1203, No. 22.--Innocent. PP. III. Regest. II. 176. proceed to Bosnia, where, if they found any heretics, including the Ban himself, they were to be prosecuted according to the rigor of the canons. Giovanni successfully accomplished this mission in 1203. He reported to Innocent a pledge given by the Cathari to adopt the Latin faith, while, to insure the maintenance of religion, he recommended the erection of three or four additional bishoprics in the territory of the Ban, which were ten days' journey in extent and which yet had but one see, of which the incumbent was dead. At the same time King Emeric wrote that Giovanni bad brought to him the leaders of the heretics, and he bad found them converted to orthodoxy. Culin's son had likewise presented himself, and had entered into bonds of one thousand marks, to be forfeited in case he should hereafter protect heretics within his dominions. The triumph of the Church seemed assured, especially when, in the same year, Calo Johannes, the Emperor of the Bulgarians, applied to Innocent to have cardinals sent to crown him, and professed himself in all things obedient to the Holy See. *

All such hopes proved fallacious. With the development of the Albigensian troubles the attention of Innocent iv, as directed from the Slavs. The conversions made under pressure were but temporary. The metropolitan of the province, Arringer, Archbishop of Ragusa, filled the vacant see of Bosnia with a Catharan, and, dying himself soon after, his episcopal city became a nest of heretics. The few Catholic priests scattered through the region abandoned their posts, and Catholicism grow virtually almost extinct. In 1221 it is said that in the whole of Bosnia there was not a single orthodox preacher to be heard. Equally disheartening was the course of affairs among the Bulgarians. After Calo Johannes had been crowned by a legate from Rome, his quarrels with the Latin Emperors of Constantinople led to a breach, and in the wide territories under his dominion the Cathari had full liberty of conscience. †

At length the papal attention was again directed to this deplorable state of affairs. In 1221 Honorius III. sent his chaplain, Master Aconcio, as legate to Hungary, with orders to arouse the king and the prelates to a sense of their obligation to exterminate

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* Inuoc. PP. III. Regest. II. 176; III. 3; V. 103, 110; VI. 140, 141, 142, 212.
† Schmidt, I. 112-13.

the heretics who were thus openly defiant. On his way the legate paused at Ragusa to superintend the election of an orthodox archbishop, after which lie ordered all Dalmatia and Croatia to join in a crusade, but no one followed him, and he went alone to Bosnia, where he died the same year. Better results were promised by the ambition of Ugolin, Archbishop of Kalocsa, who desired to extend his province; he proposed to Andreas II. of Hungary that he would lead a crusade at his own cost, and king and pope promised him all the territories which he should clear of heretics, but Ugolin overrated his powers, and adopted the expedient of subsidizing with two hundred silver marks the ruler of Syrmia, Prince John, son of Margaret, widow of the Emperor Isaac Angelus. John took the money without performing his promise, though reminded of it by Honorius in 1227. Relieved from apprehension, the Bosnians deposed their Ban Stephen and replaced him with a Catharan, Ninoslav, one of the most notable personages in Bosnian history, who maintained himself from 1232 to 1250. *

The scale at length seemed to turn with the advent on the scene of the Mendicant Orders, full of the irrepressible enthusiasm, the disregard of toil and hardship, and the thirst for martyrdom of which we have already seen so many examples. Behind them now, moreover, was Gregory XI., the implacable and indefatigable persecutor of heresy, who urged them forward unceasingly. The Dominicans were first upon the ground. As early as 1221 the Order formed establishments in Hungary, developing its proselyting energy from that centre, and thus taking the heretics in flank. The Dominican legend relates that the Inquisition was founded in Hungary by Friar Jackzo (St. Hyacinth), an early member of the Order, who died in 1257, and that it could soon boast of two martyred inquisitors, Friar Nicholas, who was flayed alive, and Friar John, who was lapidated by the heretics. In 1233 we hear of the massacre of ninety Dominican missionaries among the Cumans, and it was perhaps somewhat earlier than this that thirty-two were drowned by the Bosnian heretics, whom they were seeking to convert; but Dominican ardor was only inflamed by such inci-

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* Potthast No. 6612, 6725, 6802. -- Raynald. ann. 1225, No. 21. -- Klaic, Geschichte Bosniens, nach dem Kroatischen von Ivan v. Bojnicic, Leipzig, 1885, pp. 89-91. dents. Preparations were made for systematic work. In 1232 Gregory ordered his legate in Hungary, Giacopo, Bishop of Palestrina, to convert the Bosnians. King Andreas gave the Banate to his son Coloman, Duke of Croatia and Dalmatia, and ordered him to assist. Results soon followed. The Catholic Bishop of Bosnia was himself infected with heresy, and excused himself on the ground that he had ignorantly supposed the Cathari to be orthodox. The Archbishop of Ragusa was cognizant of this, and had paid no attention to it, so Giacopo transferred Bosnia to Kaloesaa transfer, however, which was for the present inoperative. More important was the conversion of Ninoslav, who abandoned the religion of his fathers in order to avert the attacks of Coloman, which were rapidly dismembering his territories. He was effusively welcomed by Gregory; he gave money to the Dominicans for the building of a cathedral; many of his magnates followed his example, and his kinsman, Uban Prijesda, handed his son to the Dominicans as a hostage for the sincerity of his conversion. Gregory was overjoyed at this apparent success. In 1233 he ordered the boy restored to his father; he took Bosnia under the special protection of the Holy See, and ordered Coloman to defend Ninoslav from the attacks of disaffected heretics; he deposed the heretic bishop, and instructed his legate to divide the territory into two or three sees, appointing proper incumbents. The latter measure was not carried out, however, and a German Dominican, John of Wildeshausen, was consecrated Bishop of all Bosnia. *

The Legate Giacopo returned to Hungary satisfied that the land was converted, but success proved fleeting. Either Ninoslav's conversion was feigned or be was unable to control his heretic subjects, for in the next year, 1234, we find Gregory complaining that heresy was increasing and rendering Bosnia a desert of the faith, a nest of dragons and a home of ostriches. In conjunction with Andreas he ordered a crusade, and Coloman was instructed to attack the heretics. The Carthusian Prior of St. Bartholomew was sent thither to preach it with Holy Land indulgences, and by the end of 1234 Coloman laid Bosnia waste with fire and sword.

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* Monteiro, Historia da Sacra Inquisição P. I. Liv. 1, c. 59.--Paramo, p. 111.-Raynald. ann. 1257, No. 13. -- Hist. Ord. Prædic. c. 8. (Martene Ampl. Coll. VI. 338).--Ripoll I. 70.--Klaic, pp. 92-4. Ninoslav threw himself heart and soul with the Cathari, and the struggle was bloody and prolonged. The Legate Giacopo induced Bela IV. to take an oath to extirpate all heretics from every land under his jurisdiction, and the Franciscans hastened to take a hand in the good work. They commenced with the city of Zara, but the Archbishop of Zara, instead of seconding their labors, impeded them, which earned for him the emphatic rebuke of Gregory. Indeed, from the account which Yvo of Narbonne gives about this time of the Cathari of the maritime districts, they could not have been much disturbed by these proceedings. *

In 1235 the crusaders were unlucky. Bishop John lost all hope of recovering his see and asked Gregory to relieve him of it, as the labors of war were too severe for him; but Gregory reproved his faintheartedness, telling him that if he disliked war the love of God should urge him on. † In 1236 the aspect of affairs improved, probably because Bela IV. had replaced Andreas on the throne of Hungary, and because the crusaders were energetically aided by Sebislav, Duke of Usora, the son of the former Ban Stephen, who hoped to recover the succession. He was rewarded by Gregory calling him a lily among thorns and the sole representative Of orthodoxy among the Bosnian chiefs, who were all heretics. At last, in 1237, Coloman triumphed, but heresy was not eradicated, in spite of his efforts through the following years. In fulfilment of his request, Gregory ordered the consecration of the Dominican Ponsa as Bishop of Bosnia, and soon afterwards appointed Ponsa as legate for three years in order that he might exterminate the remnant of heresy. It must have been a tolerably large remnant, for in the same breath he promised the protection of the Holy See to all who would take the cross to extirpate it. In 1239 the Provincial Prior of Hungary was ordered to send to the heretic districts a number of friars, powerful in speech and ac-

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* Epist. Sæc. XIII. T. I. No. 574, 601. -- Ripoll I. 70. -- Potthast No. 9726, 9733-8, 10019, 10052.--Klaic, p. 96.--Batthyani Legg. Eccles. Hung. I. 355.-Matt. Paris ann. 1243 (Ed. 1644, pp. 412-13). † Bishop John succeeded in resigning his bishopric, and became Grand Master of his Order. A contemporary, who knew him personally, describes him as a man of apostolic virtue, who distributed in alms the revenue of his see, amounting to 8000 marks, and performed his journeys on foot, with an ass to carry his books and vestments. After his death at Strassburg lie shone in miracles.--Thomæ Cantimprat. Bonum universale Lib. II. c. 56. tion, to consummate the work. Ponsa, though bishop and led-ate, had no revenues and no resources, so Gregory ordered paid over to him the moneys collected from crusaders in redemption of vows, and the sum which Ninoslav, during his interval of orthodoxy, had given to found a cathedral. By the end of 1239 heresy seemed to be exterminated, but scarce had Coloman and his crusaders left the land when his work was undone and heresy was as vigorous as ever. In 1240 Ninoslav appears again as Ban, visiting Ragusa with a splendid retinue to renew the old treaty of trade and alliance. King Bela's energies, in fact, were just then turned in another direction, for Assan, the Bulgarian prince, had declared in favor of the Greeks; his people therefore were denounced as heretics and schismatics, and Bela was stimulated to undertake a crusade against him, for which, as usual, Holy Land indulgences were promised. It was hard to make head at once against so many enemies of the faith, and in the confusion the Cathari of Bosnia had a respite. Still more important for them as a preventive of persecution was the Tartar invasion which, in 1241, reduced Hungary to a desert. In the bloody day of Flusse Sajo the Hungarian army was destroyed, Bela barely escaped with his life, and Coloman was slain. The respite was but temporary, however, for in 1244 Bela again overran Bosnia. Ninoslav made his peace and the heretics were persecuted, until 1246, when Hungary was involved in war with Austria, and promptly they rose again with Ninoslav at their head. *

All these endeavors to diffuse the blessings of Christianity bad not been made without bloodshed. We have few details of these obscure struggles in a land little removed from barbarism, but there is one document extant which shows that the Albigensian crusades, with all their horrors, bad been repeated to no purpose. In 1247 Innocent IV., in making over the see of Bosnia to the Archbishop of Kalocsa, alludes to the labors performed by him and his predecessors in the effort to redeem it from heresy. They had meritoriously devastated the greater part of the land; they had carried away into captivity many thousands of heretics, with great effusion of blood, and no little slaughter of their own men

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* Potthast No. 10223-6, 10507, 10335, 10631-9, 10688-93, 10822-4, 10842.-Ripoll I. 102-4, 106-7.--Schimdt, I. 122.--Klaic, pp. 97-107. and waste of their substance. In spite of these sacrifices, as the churches and castles which they had built were not strong enough to resist siege, the land could not be retained in the faith; it had wholly relapsed into heresy, and there was no hope of its voluntary redemption. The church of Kalocsa bad been thoroughly exhausted, and it was now rewarded by placing the recalcitrant region under its jurisdiction, in the expectation that some future crusade might be more fortunate. Innocent IV. had, a few months earlier, ordered Bela to undertake a decisive struggle with the Cathari, but Ninoslav appealed to him, protesting, that he had been since his conversion a faithful son of the Church, and had only accepted the aid of the heretics because it was necessary to preserve the independence of the Banate. Moved by this, Ilinocent instructed the Archbishop of Kalocsa to abstain from further persecution. He ordered an investigation into the faith and actions of Ninoslav, and gave permission to use the Glagolitic writing and the Slavic tongue in the celebration of Catholic service, recognizing that this would remove an obstacle to the propagation of the faith. Ninoslav's last years were peaceful, but after his death, about 1250, there were civil wars stimulated by the antagonism between Catharan and Catholic. He was succeeded by Prijesda, who bad remained Catholic since his conversion in 1233. Under pretence of supporting Prijesda, Bela intervened, and by 1254 he had again reduced Bosnia to subjection, leading, doubtless, to active persecution of heresy, although the transfer of the see of Bosnia to Kalocsa was not carried into effect. * It was about this time that Rainerio Saccone gives us his computation of the Perfects in many of the Catharan churches. In Constantinople there were two churches, a Latin and a Greek, the former compiring fifty Perfects. The latter, together with those of Bulgaria, Roumania, Slavonia, and Dalmatia, he estimates at about five hundred. This would indicate a very large number of believers, and shows how unfruitful had been the labors and the wars which had continued for more than a generation. In fact, although Bela's long reign lasted until 1270, he failed utterly in his efforts to extirpate heresy. On the contrary, the Cathari grew

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* Ripoll I. 175-6. -- Klaic, pp. 107-13. -- Kukuljevic, Jura Regni Croatiæ, Dalmatiæ et Slavoniæ, Zagrabiæ., 1862, I. 67.

ever stronger and the Church sank lower and lower. Even the Bosnian bishops dared no longer to remain in their see, but resided in Djakovar. So little reverence was there felt in those regions for the Holy See that so near as Trieste, when, in 1264, two Dominicans commissioned to preach the crusade against the Turks endeavored to perform their duty, the dean and canons hustled them violently out of the church, and would not even allow them to address the crowd in the public square, while the archdeacon publicly declared that any one who listened to them was excommunicate. *

Things grew worse with the accession, in 1272, of Bela's grandson, Ladislas IV., known as the Cuman, from his mother Elizabeth, a member of that pagan tribe. Ladislas lived with the Cumans and shared their religion until his contempt for the Holy See manifested itself in the most offensive manner. The papal legate, Filippo, Bishop of Fermo, had called a council to meet at Buda, when Ladislas ordered the magistrates of the city not to permit the entrance of any prelates, or the supplying of any food to the legate, who was thus forced to depart ignominiously. This called down upon him the anger of Rodolph of Hapsburg and of Charles of Anjou, and he was fain, in 1280, to make reparation, not only by a humble apology and a grant of one hundred marks per annum for the founding of a hospital, but by adopting and publishing as the law of the land all the papal statutes against heresy, and swearing to enforce them vigorously, while his mother Elizabeth did the same as Duchess of Bosnia. Something was gained by this, and still more, when, in 1282, Ladislas appointed as ruler of Bosnia his brother-in-law, Stephen Dragutin, the exiled King of Servia. The latter, although a Greek, persecuted the Cathari; and when, about 1290, he was converted to Catholicism, his zeal increased. He sent to Rome Marino, Bishop of Antivari, to report the predominance of heresy and to ask for aid. Nicholas IV. promptly responded by commissioning a legate to Andreas III., the new King of Hungary, to preach a crusade, and the Emperor Rodolph was ordered to assist, but the effort was bootless. Equally vain was his command to the Franciscan Minister of Slavonia to select

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* Rainerii Summa (Martene Thesaur. V. 1768).--Klaic, p. 153.--Theiner Monumenta Slavor. Meridional. I. 90.

two friars acquainted with the language, and send them to Bosnia to extirpate heresy. The request at the same time made to Stephen to support them with the secular arm shows that the missionaries were in fact inquisitors. Unluckily, Nicholas in his zeal also employed Dominicans in the business. Inspired by the traditional hatred between the Orders, the inquisitors, or missionaries, employed all their energies in quarrelling with each other, and became objects of ridicule instead of terror to the heretics. *

In 1298 Boniface VIII. undertook finally to organize the Inquisition in the Franciscan province of Slavonia, which comprised all the territory south of Hungary, from the Danube to Macedonia. The provincial minister was ordered to appoint two friars as inquisitors for this immense region, and was intrusted as usual with the power of removing and replacing them. This slender organization he endeavored to supplement by ordering the Archbishop of Kalocsa to preach a crusade, but there was no response, and the proposed Inquisition effected nothing. When Stephen Dragutin died, in 1314, Bosnia was conquered by Mladen Subic, son of the Ban of Croatia, under whom it was virtually independent of Hungary. Mladen made some show of persecuting heresy -- at least when he had a request to make at Avignon--but as the vast majority of his subjects were Cathari, whose support was absolutely necessary to him, it is safe to say that be made no serious effort. In 1319 John XXII. describes the condition of Bosnia as deplorable. There were no Catholic ecclesiastics, no reverence for the sacraments; communion was not administered, and in many places the rite of baptism was not even known or understood. When such a pontiff as John felt obliged to appeal to Mladen himself to put an end to this reproach, it shows that he had no means of effective coercion at hand. † Mladen was overthrown by Stephen Kostromanic, and when be fled to Hungary, Charles Robert cast him in prison, leaving undisturbed possession to Stephen, who styled himself Ban by the grace of God. Stephen, in 1322, seems to have abandoned Catholicism, joining either the Greeks or the Cathari, but in spite of this

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* Raynald. ann. 1280, No. 8, 9; ann. 1291, No. 42-44. -- Klaic, pp. 116-9. -Wadding. ann. 1291, No. 12.
† Wadding. ann. 1298, No. 2.-- Klaic, pp. 123-4.--Raynald. ann. 1319, No. 24.

affairs commenced to look more favorable. Hungary began to emerge from the disorders and disasters which had so long crippled it, and King Charles Robert was inclined to listen to exhortations as to his duty towards the Bosnian heretics. In 1323, therefore, John XXII. made another attempt, sending Frà Fabiano thither and ordering Charles Robert and Stephen to give him effective support. The latter was obdurate, though the former seems to have manifested some zeal, if one may believe the praises bestow ed on him in 1327 by John. Fabiano was indefatigable, but his duty proved no easy one. At the very outset he met with unexpected resistance in a city so near at hand as Trieste. When he endeavored there to enforce the decrees against heresy, and to arouse the people to a sense of their duty, the bells were rung, a mob was assembled, be was dragged from the pulpit and beaten, the leaders in the disturbance being two canons of the Cathedral, Michele da Padua, and Raimondo da Cremona, who were promptly ordered by the pope to be prosecuted as suspects of heresy. Hardly had he settled this question when he was involved in a controversy with the rival Dominicans, whom he found to be poaching on his preserves. A zealous Dominican, Matteo of Agram, by suppressing the fact that Slavonia was Franciscan territory, had obtained from John letters authorizing the Dominican provincial to appoint inquisitors, commissioned to preach a crusade with Holy Land indulgences, and these inquisitors bad been urgently recommended by the pope to the Kino, of Hungary and other potentates. It was impossible that the Orders could co-operate in harmony, and Fabiano made haste to represent to John the trap into which lie had been led. The pope was now at the height of his controversy with the greater part of the Franciscans over the question of poverty, and it was impolitic to give just grounds of complaint to those who remained faithful; he therefore promptly recalled the letters given to the Dominicans, and scolded them roundly for deceiving him. Even yet it seemed impossible for Fabiano to penetrate beyond the borders of his district, or to work without impediment, for in 1329 be was occupied with prosecuting for heresy the Abbot of SS. Cosmas and Damiani of Zara and one of his monks, when John, the Archbishop of Zara, intervened forcibly and stopped the proceedings. The difficulties thrown in Fabiano's way must have been great, for he felt compelled to visit Avignon for their removal, but his usual ill-luck accompanied him. The contest between the papacy on the one side, and the Visconti and Louis of Bavaria on the other, rendered parts of Lombardy unsafe for papalists, and a son of Belial named Franceschino da Pavia had no scruple in laying, hands on the inquisitor and despoiling him of his horses, books, and papers. During all this time the Inquisition must have been at a standstill, but at last Fabiano overcame all obstacles. In 1330 he returned to the scene of action; Charles Robert and Stephen lent him their assistance, and the work of suppressing the Cathari commenced under favorable auspices, and by the methods which we have seen so successful elsewhere. The condition of the Bosnian Church may be guessed from the fear felt by John XXII. that the bishops would be heretics, leading him, in 1331, to reserve their appointment to the Holy See. Yet on the death of Bishop Peter, in 1334, the chapter elected a successor, and Charles Robert endeavored to force a layman on the Church, causing a disgraceful quarrel which was not settled until Benedict XII., in 1336, pronounced in favor of the candidate of the chapter. *

The spiritual condition of the Slavs at this period is indicated by an occurrence in 1331 nearer home. The Venetian inquisitor, Frà Francesco Chioggia, in visiting his district, found in the province of Aquileia innumerable Slavs who worshipped a tree and fountain. Apparently they were impervious to his exhortations, and he had no means at the moment to enforce obedience. He was obliged to preach against them, in Friuli, a crusade with Holy Land indulgences. He thus raised an armed force with which he cut down the tree and choked up the fountain; unfortunately, we have no record of the fate of the nature-worshippers. † Benedict XII. was as earnest as his predecessor. Yet even Dalmatia was still full of heresy, for in 1335 he felt obliged to write to the Archbishop of Zara and the Bishops of Trau and Zegna, ordering them to use every means for the extermination of heretics, and to give efficient support to the inquisitors. The Dalmatian prelates, it is true, prevailed upon the magistrates of Spalatro and Trau to

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* Klaic, pp. 124-5, 139-40, 154-6.--Theiner Monument. Slavor. Merid. I. 157, 234.--Raynald. ann. 1325, No. 28; ann. 1327, No. 48.--Wadding. ann. 1325, No. 1-4; ann. 1326, No. 3-7; ann. 1329, No. 16; ann. 1330, No. 10. † Archivio di Venezia, Fontanini MSS. III. 560. enact laws against heresy, but these were not enforced. A century had passed since the Inquisition was founded, and yet the duties of persecution had not even then been learned on the shores of the Adriatic. The work seemed further than ever from accomplishment. The Cathari continued to multiply under the avowed protection of Stephen and his magnates. A gleam of light appeared, however, when, in 1337, the Croatian Count Nelipic, a bitter enemy of Stephen, offered his services to Benedict, who joyfully accepted them, and summoned all the Croatian barons to range themselves under his banner in aid of the pious labors of Fabiano and his colleagues. War ensued between Bosnia and Croatia, of the details of which we know little, except that it brought no advantage to the faith, until it threatened to spread. * Stephen's position, in fact, was becoming precarious. To the east was Stephen Dusan the Great, who styled himself Emperor of Servia, Greece, and Bulgaria, and who had shown himself unfriendly since the union of Herzegovina with Bosnia. To the north was Charles Robert, who was preparing to take part in the war. It is true that the Venetians, desirous to keep Hungary away from their Adriatic possessions, were ready to form an alliance with Stephen, but the odds against him were too great. He probably intimated a readiness to submit, for when, in 1339, Benedict sent the Franciscan General Gherardo as legate to Hungary, Charles Robert convoyed him to the Bosnian frontier, where Stephen received him with all honor, and said that he was not averse to extirpating the Cathari, but feared that in case of persecution they would call in Stephen Dusan. If liberally supported by the pope and King of Hungary he would run the risk. In 1340 Benedict promised him the help of all Catholics, and he allowed himself to be converted, an example followed by many of the magnates. It was quite time, for Catholicism had virtually disappeared from Bosnia, where the churches were mostly abandoned and torn down. Gherardo hastened to follow up his advantage by sending missionaries and inquisitors into Bosnia. That there was no place there, however, for the methods of the Inquisition, and that persuasion, not force, was required, is seen by the legends which recount how

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* Theiner Monument. Slavor. Merid. I. 174, 175.--Wadding. ann. 1331, No. 4; ann. 1337, No. 1.--Raynald. ann. 1335, No. 62.-- Klaic, pp. 157-8. one of these inquisitors, Fray Juan de Aragon, made numerous converts, after a long and bitter disputation in an heretical assembly, by standing unhurt on a blazing pyre; and how one of his disciples, John, repeated the experience, remaining in the flames while one might chant the Miserere. These miracles, we are told, were very effective, and the stories show that nothing else could have been so. Stephen remained true to his promises, and the Catholic Church commenced to revive. A bull of Clement VI., in 1344, recites that, deceived by the falsehoods of the Franciscan General Gherardo, he had ordered the Bosnian tithes paid over to the friars on the pretext of rebuilding the churches, but on the representation of Laurence, Bishop of Bosnia, that they belonged to him and that he had no other source of support, he is in future to receive them. At the instance of Clement, in 1345, Stephen consented to allow the return of Valentine, Bishop of Makarska, who for twenty years had been an exile from his see, and the next year a third bishopric, that of Duvno, was erected. The Catharan magnates were restless, however, and when Dusan the Great, in 1350, invaded Bosnia many of them joined him, but their prospects became worse when peace followed in 1351, and when, in 1353, shortly before his death, Stephen married his only child to Louis of Hungary, a zealous Catholic who had succeeded his father, Charles Robert, in 1342. * Stephen Kotromanic was succeeded by his young nephew, Stephen Tvrtko, under the regency of his mother, Helena. Under such circumstances, dissatisfied and insubordinate Catharan magnates had ample opportunity to produce confusion. Of this full advantage was taken by Louis of Hungary as soon as the death of Dusan the Great, in 1355, relieved him from that formidable antagonist. The Dominicans hastened, in 1356, to obtain from Innocent VI. a confirmation of the letters of John XXII., of 1327, authorizing them to preach a crusade against the heretics with Holy Land indulgences. Louis seized Herzegovina as a dower for his wife Elisabeth, reduced Stephen Tvrtko to the position of a vassal, and forced him to swear to extirpate the Cathari. Not content with this he proceeded to stir up rebellion among the magnates, pro-

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* Klaic, pp. 159-61, 181-3.--Wadding. ann. 1340, No. 6-10.--Theiner, op. cit. I. 211. ducing great confusion, during which the Cathari regained their position. Then, in 1360, Innocent VI. conferred on Peter, Bishop of Bosnia, full powers as papal inquisitor, and also ordered a new crusade, which served as a pretext to Louis for a fresh invasion. Nothing was accomplished by this; but in 1365 the Cathari, irritated at Tvrtko's efforts to suppress them, drove him and his mother from Bosnia. Louis furnished him with troops, and asked Urban V. to send two thousand Franciscans to convert the heretics. After a desperate struggle Tvrtko regained the throne. His brother, Stephen Vuk, who had aided the rebels, fled to Ragusa and embraced Catholicism, after which, in 1368, he appealed for aid to Urban V., representing that his heretic brother bad disinherited him on account of his persecuting heretics. Urban accordingly urged Louis to protect the orthodox Vuk, and to force Tvrtko to abandon his errors, but nothing came of it. Whether Tvrtko was Catharan or Catholic does not clearly appear. Probably he was indifferent to all but his personal interests, and was ready to follow whatever policy promised to serve his ambition, and his success shows that be must have bad the support of his subjects, who were nearly all Cathari. Although, in 1368, Urban V. congratulated Louis of Hungary on the success of his arms, aided by the friars, in bringing into the fold many thousand heretics and schismatics, Louis himself, in 1372, reported that Christianity was established in but few places; in some the two faiths were commingled, but for the most part all the inhabitants were Cathari. It was in vain that Gregory XI. endeavored to found Franciscan houses as missionary centres; the Bosnians would not be weaned from their creed. Had Tvrtko followed a policy of persecution he could not have accomplished the conquests which, for a brief period, shed lustre on the Bosnian name. He extended his sway over a large part of Servia and over Croatia and Dalmatia, and when, in 1316, he assumed the title of king, there was no one to dispute it. After his death, in 1391, the magnates asserted virtual independence under a succession of royal puppets--Stephen Dabisa, his young son, under the regency of his widow, Helena, and then Stephen Ostoja. The most powerful man in Bosnia was the Vojvode Hrvoje Vukcic, who ruled the north, and next to him was his kinsman Sandalj Hranic who dominated the south. Both of these men were Cathari, and so was the king, Stephen Ostoja, and all his family. Catholicism almost disappeared, and Catharisin was the religion of the State. It was organized under a Djed (grandfather), or chief, with twelve Ucitelji, or teachers, of whom the first was the Gost, or visitor, the deputy and successor of the Djed, and the second was known as the Starac, or elder. *

These were state officials, and we see them occasionally acting in an official capacity. Thus, when, in 1404, the Vojvode Paul Klesic, who had been exiled, was recalled, it was the Djed Radomjer who sent Catharan envoys to Ragusa to briny him home, and who wrote to the Doge of Ragusa on the subject. Klesic was a Catharan, and his residence in Ragusa, as well as that of many similar Catharan exiles, shows that persecution had grown obsolete even on the coast of the Adriatic. In spite of his Catharism, Hrvoje Vukcic was made by Ladislas of Naples, Duke of Spalatro and lord of some of the Dalmatian islands, thus making Catharism dominant along the shore. In the troubles which ended in the deposition of Stephen Ostoja and the election of Stephen Tvrtko II. a "Congregation of the Bosnian Lords" was held in 1404, in which, among those present, are enumerated the Djed and several of his Ucitelji, but no mention is made of any Catholic bishop. Toleration seemed to have established itself. The Great Schism gave the Holy See abundant preoccupation, and missionary efforts are no longer heard of, until the Emperor Sigismund, as King of Hungary, bethought himself of re-establishing his claim over Bosnia. Two armies sent in 1405 were unsuccessful, but in 1407 Gregory XII. aided him with a bull summoning Christendom to a

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* Klaic, pp. 184-5, 187-8, 190-5, 200-1, 223, 262, 268-77, 287, 369.--Theiner Monument. Slavor. Merid. I. 233, 240.--Wadding. ann. 1356, No. 7; ann. 1368, No. 1-3; inn. 1369, No. 11; ann. 1372, No. 31-33; ann. 1373, No. 17; ann. 1382, No. 2.--Raynald. ann. 1368, No. 18; ann. 1372, No. 32.--Pet. Ranzani Epit. Rer. Hung. XIX. (Schwandtner Rer. Hung. Scriptt. p. 377). In 1367 we find the people of Cattaro appealing to Urban V. for aid against the schismatics of Albania, and the heretics of Bosnia who were endeavoring to convert them by force ( Theiner, op. cit. I. 259), which probably refers to some enterprise of the restless Sandalj Hranic. Yet when, in 1383, we hear of a Bishop of Bosnia, recently dead, who had left 12,000 florins to Louis of Hungary, and had then bequeathed the debt to the Holy See (Ib. p. 337), we can only conclude that the orthodox Bosnian Church continued to exist and was not wholly penniless.

crusade against the Turks, the apostate Arians, and the Manichæans. Under these auspices, in 1408, he led a force of sixty thousand Hungarians and Poles into Bosnia, defeated and captured Tvrtko II., and recovered Croatia and Dalmatia, but the Bosnians were obstinate, and replaced Ostoja on the throne. Another expedition, in 1410-1411 drove Ostoja to the south, and Sigismund, for a while, retained possession of Bosnia, but when, in 1415, he released Tvrtko II. and sent him to Bosnia as king, a civil war immediately ensued. Tvrtko at first was successful, supported with a large Hungarian army, but Ostoja called the Turks to his assistance, and in a decisive battle the Hungarians were defeated. The Turks penetrated to Cillei in the Steyermark, devastating and plundering everywhere, and on their return carried with them thousands of Christian captives. *

This shows the new factor which had injected itself into the already tangled problem. In 1389 the fatal day of the Amselfeld had thrown open the whole Balkan peninsula to the Turks, who since then had been steadily winning their way. In 1392 we hear of their first incursion in southern Bosnia, after which they had constantly taken a greater part in the affairs of the Banate. The condition of the country was that of savage and perpetual civil war. There was no royal power capable of enforcing order, and the magnates were engaged in tearing each other to pieces. Devoid of all sentiment of nationality, no one bad any scruple in calling in the aid of the infidel, in paying allegiance to him, or in subsidizing him to prevent his joining the opposite party. It was the same with Catholic, Catharan, and Greek. No sense of the ever-approaching danger served to make them abandon their internecine quarrels, and if a temporary petty advantage was to be gained there was no hesitation in aiding the Turk to a farther advance. The only wonder is that the progress of the Moslem conquest was so slow; there can be little doubt that it could have been arrested by united effort, and it may be questioned whether the rule of Islam was not, after all, an improvement on the state of virtual anarchy which it replaced. To the peasantry it offered itself rather as a deliverance. When, in 1461, Stephen Tomasevic ascended the throne, in his appeal for aid to Pius II. he describes

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* Klaic, pp. 275, 287-8, 291, 297-8, 304-5, 312-13, 324. the Turks as treating the peasants kindly, promising them freedom, and thus winning them over, and he adds that the magnates cannot defend their castles when thus abandoned by the peasants. *

As regards the Cathari, the Turkish advance produced two contrary effects. On the one hand there was the danger that persecution would drive them to seek protection from the enemy. On the other hand there was absolute need of assistance from Christendom, which could only be obtained by submission to Rome, and obedience to her demands for their extermination. Both of these influences worked to the destruction of Bosnia, for when toleration was practised aid was withheld, and when at last persesecution was established as a policy the Cathari welcomed the invader, and contributed to the subjugation of the kingdom.

In 1420 Stephen Tvrtko II. reappeared upon the scene, and the next year he was acknowledged. There followed a breathingspace, for the Turkish general Isaac was defeated and killed during an incursion into Hungary, and Mahomet I., involved in strife with Mustapha, had no leisure to repair the disaster. This did not last long however for in 1424 the sons of Ostoja endeavored, with Turkish help, to win back their father's throne, the only result of which was a war ending with the surrender of a portion of Bosnian territory to Murad II. Again, in 1433, when Tvrtko was fighting with the Servian despot, George Brankovic, he was suddenly called to the south to withstand a Turkish inroad invited by Radivoj, one of the sons of Ostoja, and this was immediately followed by the rising of Sandalj Hranic, the powerful magnate of Herzegovina, who drove Tvrtko to seek refuge with Sigismund. His absence lasted three years, during which the wildest confusion reigned in Bosnia, the Turks being constantly called in to participate with one side or the other. †

Meanwhile the rise of the Observantine Franciscans was restoring to the Church some of its old missionary fervor, and furnishing it with the necessary self-devoted agents. In spite of the preoccupations arising from the contest between Eugenius IV. and the Council of Basle, an effort was made to win back Bosnia to the faith. If anything could accomplish this there might be

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* Klaic, p. 416.
† Ibid. pp. 335-8, 344-6, 351-3.

hope from the fierce and inexhaustible enthusiasm of the Observantine Friar, the Blessed Giacomo della Marca, who had already given evidence of ruthless efficiency as inquisitor of the Italian Fraticelli. In 1432 he was accordingly sent with full powers to reform the Franciscan Order in Slavonia, and to turn its whole energies to missionary work. Under this impulsion we are told that conversions were numerous from Bosnia to Wallachia, and Eugenius IV. stimulated rivalry by also setting the Dominicans at work. In 1434 Giacomo was driven out, but was sent back the next year, and distinguished himself by redoubled ardor and success, attributed, according to his biographers, partly to his miraculous powers. Alarmed at his progress, the wicked queen sent four assassins to despatch him, when he extended his arms and bade them do whatever God would permit, whereupon they became rigid and suffered agonies until he prayed for their release. Indignant at this attempt, he bearded the king and queen in full court, and his boldness gained him so many converts that the king, became alarmed for his throne. A sorcerer was accordingly employed to slay the intrepid inquisitor, but Giacomo promptly rendered the man speechless for life. Some heretics then sawed through the supports of a platform where he was preaching. It fell, but he escaped, and to this day, says the legend, the posterity of the perpetrators have all been born halt and lame. These proofs of divine favor led to numerous conversions, but he became involved in quarrels with the Catholic clergy, caused, we are told, by envy, and they excommunicated him, so that he was obliged to seek absolution from the pope. His triumphant career was cut short by a summons from the Emperor Sigismund to assist in the pacification of the Hussite troubles, and his field of action was transferred to regions farther north where we shall meet him hereafter. Even there, however, he did not forget his Bosnian enemies, for at Stuhlweissenburg, on meeting the legates of the Council of Basle, he at once asked them to exert their influence on Sigismund. Though King Stephen, he said, was an unbaptized heretic who would not allow his subjects to be baptized, a command from the emperor would be sufficient to compel him to yield. Giacomo, moreover, had left behind him worthy disciples from among the natives. One of these, the Blessed Angelo of Verbosa, shone also by miraculous gifts. On one occasion the heretics gave him poison to drink, but on making the sign of the cross above the cup it became innocuous, which brought him many converts. *

This legendary extravagance has some foundation in fact. A bull of Eugenius IV., in 1437, speaks of sixteen Franciscan churches and monasteries destroyed by the Turks within two years, and another grants to the friars who remained certain privileges in hearing confessions, which show that they had been active, and had been winning their way. Giacomo's influence at Stuhlweissenburg is, moreover, indicated by his inducing Sigismund to compel Stephen Tvrtko to undergo baptism, and to issue from that place, in January, 1436, an edict taking the Franciscans under his protection, and permitting them to spread Catholicism throughout Bosnia. In reward for this Sigismund aided his return to his kingdom, which he found possessed partly by Servia, partly by the Turks, and wholly devastated. For what he could obtain of this ruined land he had to render allegiance to Murad II., and to pay him a yearly tribute of twenty-five thousand ducats. Wretched as was this simulacrum of royalty, it was incompatible with the favor which he had been compelled to show to Catholicism. Southern Bosnia by this time was independent under Stephen Vukcic, nephew and successor of Sandalj; as a Catharan, he was regarded throughout Bosnia as the defender of the national faith, and, in alliance with Murad II., he overthrew Stephen Tvrtko II. †

In 1444 another king was elected in the person of Stephen Thomas Ostojic, a younger natural son of Ostoja, who had carefully kept himself in obscurity with a low-born Catharan wife, to whom he had been married with the Catharan ceremony--a fact which subsequently served as an excuse for a divorce. Almost the first question which the new king had to decide was whether he would adhere to his religion or cast his fortunes with Catholicism. The Church had not relaxed its efforts to win over the fragments re-

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* Wadding. ann. 1433, No. 12-13; ann. 1435, No. 1-7, 9; ann. 1476, No. 3940; ann. 1498, No. 2.--Ægid. Carlerii Lib. de Legationibus (Monument. Concil. General. Sæc. XV. T. I. p. 676). † Theiner Monument. Slavor. Merid. I. 375,376. -- Klaic, pp. 354-6, 364-5, 369. maining of Bosnia, in spite of the fact that it was only aiding, the designs of the Turks by adding to confusion and discord. In 1437 the vacancy left by Giacomo della Marca had been filled by the appointment of Frà Niccolò of Trau, and since 1439 Tommaso, Bishop of Lesina, had been in Bosnia as papal legate, busily engaged in furthering the interests of Catholicism. He had failed in an effort to convert Stephen Vukcic, but the advent of a new king was an incentive to further exertions. Eugenius promptly appointed the Observantine Vicar of Bosnia, Fabiano of Bacs, and his successors perpetual inquisitors over the Slavonic lands, and instructed the Bishop of Lesina to promise Stephen Thomas the recognition of his election if he would embrace the true faith. The position iv, as a difficult one. All his magnates, with the exception of Peter Vojsalic, were Catharans, and to offend them would be to invite Turkish intervention, while, so long as he held aloof from Christendom, he could expect no aid from the West. Doubtless promises that could not be fulfilled were made to him in plenty, for he concluded to cast his fortunes with Catholicism, but he abstained from receiving the crown offered to him by Eugenius for fear of offending his Catharan subjects. He permitted the erection of two new bishoprics, he was duly baptized, and he labored long and earnestly to induce his subjects to follow his example. Nearly all his magnates did so, but Stephen Vukcic was a conspicuous exception, and the common people were not so easily moved. Even the king himself did not dare to omit the customary "adoration" of the Perfects, for which he was duly excommunicated by the inquisitor, but the pope recognized the difficulty of his position, and wisely gave him a dispensation for associating with heretics. *

Although many Catholic churches were built, the legate reported, on a visit to Rome, that the land was too full of heresy for other cure than the sword. The king's position was too insecure for him to venture on persecution, which would infallibly have led to a revolt. In a grant, in 1446, of certain towns to Count Paul Dracrisic and his brothers, who were zealous Cathari,

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* Klaic, pp. 366-7, 369-70, 372-3.--Wadding. ann. 1437, No. 2-3; ann. 1444, No. 42-3.--Ripoll III. 91.--Raynald. ann. 1444, No. 2; ann. 1445, No. 23; ann. 1447, No. 21.-- Theiner, op. cit. I. 388, 389, 395.

it is provided that, in case of their committing treason, the gift is not to be resumed without a previous investigation "by the Lord Djed and the Bosnian Church and good Bosnians." The Franciscans complained of his lukewarmness to Nicholas V., when he justified himself on the plea of necessity; he longed, he said, for the time when he could offer to his subjects the alternative of death or conversion, but as yet the heretics were too numerous and powerful and his position too precarious. Nicholas calmed the Franciscans, and they eagerly awaited the good time to come. *

The defeat, in 1448, of John Hunyady, in a three days' battle on the historic Amselfeld, led, in 1449, to a seven years' peace between him and Murad II., in which Bosnia was included. Peace with Servia followed, and, thus relieved from the fear of foreign aggression, Stephen Thomas was summoned to perform his promises. Before the papal representatives he was obliged to give a solemn pledge to John Hunyady that he would strike heresy with a crushing blow. Nicholas V., who had sent the Bishop of Lesina back as legate, ordered him to preach a crusade with Holy Land indulgences, and active efforts were made in the good work. Early in 1451 the Bishop of Lesina sent most encouraging reports of the result. Many of the nobles had sought conversion; the king in every way helped the Franciscans, and had founded several houses for them; wherever these houses existed the heretics melted away like wax before the fire, and if a sufficient supply of friars could be had heresy would be extirpated. Not quite so rose-colored was the statement of a Dominican, Frà Giovanni of Ragusa, that in Bosnia and Servia there were very few monks and priests, so that the people were wholly untrained in the faith. Unmindful of the danger of conjoining the two Orders, Nicholas sent him thither with some of his brethren on missionary work, and at the same time despatched the Franciscan Eugenio Somma to Albania, Bulgaria, and Servia in the double capacity of nuncio and inquisitor. †

The good Bishop of Lesina had been over-sanguine. In the

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* Klaic, pp. 373-4.-- Raynald. ann. 1449, No. 9.
† Klaic, pp. 376-77, 379.-- Raynald. ann. 1449, No. 9; ann. 1450, No. 13; ann. 1461, No. 136.--Wadding. ann. 1451, No. 47, 52-3.--Ripoll III. 286.

first pressure of persecution forty heads of the Catharan Church, with great numbers of the laity, sought refuge with Stephen Vukcic, who proceeded to attack the Catholics of Ragusa, while many others fled to Servia and to the Turks, and appealed to them for help. Those who remained prepared for resistance, and a bloody religious war broke out, of which George Brankovic of Servia took advantage to renew the war suspended in 1449. This was more than Stephen Thomas could endure; he was forced to abandon persecution and to call for help. John Hunyady was enraged at his weakness, and ordered him to make peace with Servia. He appealed to Nicholas V., who remonstrated with Hunyady, when the latter retorted that Stephen Thomas was false to his promises, and, in place of exterminating the heretics, was protecting them, to the scandal of all Christendom. *

On the fall of Constantinople, in May, 1453, Stephen Thomas promptly sent envoys to Mahomet II. to tender his allegiance. In the ever-deepening menace of the Turks persecution could hardly be resumed with activity, but the popes occasionally gave him a portion of the moneys raised for the crusade, and the Cathari were humiliated and proscribed as far as could be ventured upon, and constituted a discontented and dangerous element of the population. In 1459 we find the king protesting to Pius II. that he persecuted the Cathari roundly, and asking for more bishops; and one of his latest acts was to send the Bishop of Nona to the pope with three Catharan magnates--George Kucinic, Stojsav Tvrtkovic, and Radovan Viencinic--that they might be converted. It seems incredible that any one should covet a throne so precarious, and yet, in 1461, while Stephen Thomas was battling with the Croatian magnates, he was murdered by his son, Stephen Thomasevic, and his brother Radivoj. The crown which Stephen Thomasevic thus won by a parricide was a crown of thorns. To the north Matthias Corvinus of Hungary was estranged and unforgiving; to the west was Croatia, with which he was at war; in the South Stephen Vukcic was his enemy; while on the east lay Servia, now a Turkish pashalic, from which Mahomet II. only awaited the fitting moment to reduce Bosnia to a like condition. Thus surrounded by foes, the internal condition of the land was

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* Theiner, op. cit. I. 408.-- Klaic, pp. 380-2.

not reassuring, for it was full of secret or open Cathari, who longed for help or revenge, no matter whence it might come. *

The new king recognized that his only hope lay in obtaining aid from Christendom, to earn which he labored energetically to strengthen the Catholic Church in his dominions, but, in the fatal perverseness of the time, this only precipitated his downfall. From Pius II. he obtained only barren instructions to the legate, Lorenzo, Abbot of Spalatro, to collect money and crusaders. From Matthias Corvinus he purchased an alliance by a heavy payment, by surrendering some castles, and by breaking off relations with the Turks and ceasing to pay them tribute. In all this he estranged still further his heretic subjects and drew upon his head the vengeance of Mahomet II. Many Cathari, driven from Bosnia, had found refuge in Moslem territory; others, especially nobles, forced to pretend conversion, maintained constant relations with the Turks, kept them advised of all that occurred, and were eager to aid them, in hopes of revenge. The news of the treaty with Matthias Corvinus was speedily conveyed to Mahomet, who, to test its truth, sent an envoy to demand the tribute. King Stephen took him to the treasury, showed him the money, and refused to deliver it, saying that he needed it for self-defence, or that it would support him in exile if driven from the kingdom, and he paid no heed to the envoy's warning that treasure withheld in defiance of pledges would bring him no luck. †

Defiance such as this left nothing to hope for from the Turk, but preoccupations in Wallachia kept Mahomet busy during 1462, and he postponed his revenge till the following year. It shows the blindness of Rome to the situation and the unflagging persistency of the determination to secure uniformity of faith, that during this respite Pius II. sent learned friars to Bosnia with instructions that the best mode of overcoming heresy was to promote study. The instructions were excellent, but sadly misplaced. Through the winter and spring of 1463 Mahomet was preparing the final blow by massing one hundred and fifty thousand men at Adrianople. To throw Stephen Thomasevic off of his guard, his request for a fifteen years' truce was granted, and his envoys, re-

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* Kaic, pp. 398, 408-9, 412, 414-15.-- Theiner, I. 432. † Klaic, pp. 424-6.

turning with this welcome news, were followed, after an interval of four days, by the Turkish host. The land was found defenceless, and no resistance was offered till the invaders reached the royal castle of Bobovac, a stronghold capable of prolonged defence. Its commandant, however, was Count Radak, a Catharan who had been forced to conversion, and on the third day he surrendered on a promise of reward. When he claimed this, Mahomet, reproaching him with his treason, had him promptly beheaded, and tradition still points out on the road to Sutiska the rock Radakovica, where the traitor met his end. The capitulation of Bobovac cast terror throughout the land. Resistance was no longer thought of, and the only alternatives were flight or submission. The king hurried towards the Croatian frontier, with Mahomet Pasha at his heels, and was compelled at Kljuc to surrender on promise of life and freedom, but, in spite of this, he was put to death after being utilized to order all commandants of cities and castles to surrender them. Within eight days more than seventy towns fell into the bands of the Turks, and by the middle of June all Bosnia was in their possession. Then Mahomet turned southward to overrun the territories of Stephen Vukcic, but the mountains of Herzegovina were bravely defended by the Cathari, and by the end of June the Turkish host took its way homeward, carrying with it one hundred thousand prisoners and thirty thousand youths to be converted into Janissaries. *

Thus abandoned by Christendom, except to hasten the end through perpetually inflaming religious strife, Bosnia was conquered without a struggle, while Herzegovina held out for twenty years longer. How easily the catastrophe might have been averted is seen in the fact that before the year 1463 was out Matthias Corvinus had reconquered a large portion of the territory so easily won, which was held until the Hungarian power was broken on the disastrous field of Mohacs in 1526. In the Turkish lands the Cathari for the most part embraced Mahometanism, and the sect which had so stubbornly endured the vicissitudes of more than a thousand years disappeared in obscurity. The Christians had the resource of flight, which they embraced, commencing an emigration which continued until the middle of the eighteenth

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* Klaic, pp. 427-8, 432-6.--Wadding. ann. 1462, No. 82.

century. This was rather to escape oppression than persecution, for the Turks permitted them the exercise of their religion. When the blessed Angelo of Verbosa, the disciple of Giacomo della Marca, persuaded his fellow-believers to leave the country, Mahomet sent for him and menacingly asked him his reasons. "To worship God elsewhere," he boldly replied, and so eloquently pleaded his cause that the Turk ordered the Christians to be unmolested, and gave Angelo permission to preach. Thenceforth the Franciscans were the refuge and support of the Christians up to modern times, though they had many cruelties to endure at the hands of the barbarous conquerors. *

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* Klaic, pp. 437-9, 443.--Wadding. ann. 1478, No. 67; ann. 1498, No. 2-3; ann. 1500, No. 44.
There was at least one humorous incident connected with the conquest of Bosnia. On the occupation by the Turks of the capital, Jaicza, the Franciscans fled to Venice, carrying with them the body of St. Luke, which had been translated thither from Constantinople. The possession of so important a relic brought them great consideration, but involved them in a troublesome contest. For three hundred years the Benedictine house of St. Justina at Padua had rejoiced in owning the body of St. Luke, which was the source of much profit. The Benedictines objected to the intrusion of the döppelganger; and as no trustworthy tradition assigned two bodies to the saint, there was no chance of compromise. They appealed to Pius II., who referred the case with full powers of decision to his legate at Venice, Cardinal Bessarion. A trial in all legal form was held, lasting for three months and resulting in the victory of the Franciscans. The Paduan Luke, as an impostor, was forbidden to enjoy in future the devotion of the faithful, but no provision was made to compensate those who for three centuries had wasted on him their prayers and offerings, in the belief that they were securing the suffrages of the genuine Evangelist. The Paduans for years vainly endeavored to get Bessarion's decision set aside, and they were finally obliged to submit. Their strongest argument was that, about the year 580, the Emperor Tiberius II. bad given to St. Gregory, then apocrisarius of Pelagius II. in Constantinople, the head of St. Luke, which was still exhibited and venerated in the Basilica of the Vatican. Now the Benedictine St. Luke was a headless trunk, while the Franciscan one was perfect, and they argued with reason that it was highly improbable that St. Luke bad possessed two heads. This logic was more cogent than successful, though the Vatican clergy did not feel called upon to discredit their own valuable relic, which they continued to exhibit as genuine. The question was still further complicated by a superfluous arm of the Evangelist which was preserved in the Basilica of S. Maria ad Præsepe ( Wadding. ann. 1463, No. 13-23).


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