Cerularius {Epistola ml Michaelem Cerularium), and is preceded by a letter of Michael lo Peter, low Inch it is the answer. A considerable part of this letter had previously been published by Leo Allatius, in his /», Consensu Ecclesiarum Orient, et Occident, lib. iii, c. 12, § 4. There is extant in MS. at Vienna another letter of I'eter. Petri Epistola adJoannem Tranensem in Apu- lia Episcopum, relating to the matters in dispute be- tween the Eastern and Western churches. Sic Cave, Hist. I.itt. ad aim. 1040, ii. 132; Oudin. Comment, de Scriptorib. 1 1 Scriptis !'.<-<-!i s. ii. 605; Lambec, t 'ommi ut. de Bibliotk. Ccesarcea; Le Quien, thi<K.< Christian, ii. 754.— Smith, Diet, of Class. /ii<>:/. awl Mythol. iii. 221.
Peter (Pierre) of Baume (Lat Petrus <!<■ Palma), general of the Dominicans, was horn at Baume i county of Bourgogne) in the latter part of the 13th century. Having early embraced the rule of St. Dominic he uas sent in 1321 to l'aris. and there gave public lessons upon the Lin-, des Sentences of Pierre Lombard. In 1343 he was elected general of his order by a unanimity of votes. He died iii l'aris March 1. 1345. He wrote Postillee in quatuor Evangelia, some copies of which are preserved at Basle and at Tours, ami two Lettres Ency- cliques, which have not been printed. Sei QueTif e( Kchard. Script. ord, Pradic. i,61 I. — Hoefer. Nouv. Biog. Generale, xl, 198.
Peter | Pi ri, \, s,>x oi Bi ( hin, was a French histo- rian, who died in the 12th century. It is supposed that he was canon of St, .Martin of lours. He left a Chro- nique, which begins with the creation of the world and
ends with 1137. For ancient times, it is a compilation from Eusebius. from St. Jerome, Isidore ot Se\ ill.-, i In g- ory of Tours; for modern times, from Fredegaire, St.
( »don, etc. However, some passages from this Chro- nique, relative to St, Martin of Tours, to the abbej of
< Winery, and lo the counts of Anjou. arc not without
interest Ii has never been published entire. Short fragments of it may be found in the l:. nail of Duchesne (iii, 365 372), and in thai of Bouquet (iii, v, vi, viii, x, xi, xii); hut M. Salmon has recently published the best
part of it in his Chroniques dt Tourathuif after three
PETER
29
PETER
MSS., one from the Imperial Library, two from the Vat- ican. See Hist. Litt. de la France, xii. 80; xiii, 57; Andre Salmon, Notices sur les Chroniques de Touraine. — Hoefer, Nouv. Biog. Generate, xl, 191.
Peter Bernardinus, an Italian reformer, the in- timate companion of Savonarola, was a Florentine by birth and of humble descent. He was attracted by the teaching of the great Italian reformer, and after the execution of Savonarola frequently met his followers secretly, and encouraged them in steadfastness to the faith. He finally became a leader among the Italian reformed, and as such forbade all participation in the sacraments of the Church of Rome, favored communistic life, diligence in prayer, and simplicity in dress. Pur- sued by the Church and by the State, he tied with all his family to the home of count Picus de Mirandola, but on the way he was captured and, after a hasty trial, was condemned to be burned.
Peter of Blois {Petrus Blesensis), so called from the place of his birth, a learned ecclesiastical writer, flourished in the 12th century. He studied at Paris, Bologna, and Oxford, and there was so interested in scholastic pursuits that he became a student of John of Salisbury. In 1167 he was appointed the teacher and secretary of young king William II of Sicily. Fear of assassination, prompted by jealousy of his success, made him leave Italy, and he remained for a while in France. In 1168 he was invited to England by Henry II; was nominated archdeacon of Bath, and afterwards became chancellor of Canterbury and archdeacon of London. For the space of fourteen years he was one of the most influential men in England, both as a politician and a churchman. He died in 1200. He is said to have first used the word transubstantiation. His letters are v en- interesting; they are admired for their elegance and perspicuity of language. Besides, Peter of Blois de- serves to be pointed out as one of those ecclesiastics of the Middle Ages who dared to speak out against the abuses in school, Church, and State. He complains bitterly of the superficial ways of the clergy, who were then the educators of the world. He reproaches those who moot questions respecting time and space, and the nature of universals (unin rsalin ), before they had learned the elements of science. These charlatans strove after high things, and neglected the doctrines of salvation. Peter of Blois's writings have been collected under the title, Opera omnia, nunc primum in Anglia ope codicum manuscriptorum editionumque oplimarum, edidit J. A. Giles, LL.D. (4 vols. 8vo). See Wright, Biog. Brit. Litter, ii. 366 sq. ; Darling, Cyclop. Bibliogr. vol. ii, s. v. ; Baur, Dogmengesch. ; Ilardwick, Ch. Hist. of the Middle Ages; Neander, Hist, of Christian Dogmas. (J. H.W.)
Peter of Bruys (Pierre de Brois). a French eccle- siastic of the 12th century, is noted as the representa- tive of those anti-hierarchical tendencies which so gen- erally prevailed in Southern France. He was a priest, but resigned his orders, preferring to become a leader of the people against the corruptions of the Church, about 110-1. Peter of Clugny, whose pastoral epistles to the bishops of the south of France are the principal source of information concerning Peter of Bruys, re- proaches him with heretical opinions; and. although the account of an enemy is always to be read with sus- picion, the high and disinterested character of the abbot of Clugny gives more than ordinary value to his narra- tive. The time of the composition of the preface to the refutation (the body of which was of earl}- date) was shortly after the death of De Bruys, which took place about A.D. 1125. At this time, the author tells us, the heresy had been flourishing for twenty years. Peter of Bruys seems to have rejected infant baptism, because he felt that baptism without faith was of no avail, and with Abelard he rebaptized adults. He also rejected all public divine service, for God, he argued, "ante altare vel ante stabulum invocatus" — is heard as well in the inn as in the church. The crosses he would