§ 80. THE CAtHARt. 471
In Southern France they were called Albigenses, from the town of Albi, one of the centres of their strength. From the territory in Eastern Europe, whence their theological tenets were drawn, they were known as Bulgari, Bugares, or Bugres.1 Other titles were given to them in France, such as Tessarants, Textores, from their strength among the weavers and industrial classes, or Publicani and Poplicani, a corruption of Paulicians.2
It was the general belief of the age that the Cathari derived their doctrinal views from heretical sects of Eastern Europe and the Orient, such as the Paulicians and Bogomili. This was brought out in the testimony of members of the sect at their trials, and it has in its favor the official recognition which leaders from Eastern Europe, Bosnia, and Constanti nople gave to the Western heretics. The Paulicians had ex isted since the fifth century in Asia Minor, and had pushed their way to Constantinople.3 The Bogomili, who were of later origin, had a position of some prominence in Constanti nople in the early part of the twelfth century.4 It is also possible that seeds of Manichsean and Arian heresy were left in Italy and Southern France after these systems were sup posed to be stamped out in those regions.
The Paulicians rejected the Old Testament and taught a strict dualism. The Bogomili held to the Sabellian Trinity, rejected the eucharist, and substituted for baptism with water a ritual of prayer and the imposition of hands. Mar-
1 M. Paris, Luard's ed., III. 520, speaks of "Bugares" as a common appellation for the " Paterini, Joviniaus, Albigenses, and those stained with other heresies," and associates with them Robert Bugre, who from being a heretic became a Dominican and noted Inquisitor. The modern word "bugger" is derived from his name.
2 Dollinger, I. 129 sq.
3 Ibid., I. 1-51, gives an elaborate description of the Paulicians and the Bogomili. He regards the Paulicians as the bridge between the Gnostics of the ancient Church and the sectaries of the Middle Ages, p. 3.
* Ibid., p. 114, says that the teachings of the Cathari and the Bogomili are so much alike that the "direct descent of the former from the latter must be regarded as beyond doubt." Our knowledge of the Bogomili is derived from Euthymus, whose Narratio de Bogomilis was edited by Gieseler, Gottingen, 1842.
472 THE MIDDLE AGES. A.D. 1049-1294.
riage they pronounced an unclean relationship. The worship of images and the use of the cross were discarded.
It was in the early years of the eleventh century, that the first reports of the appearance of heresy were bruited about here and there in Italy and Southern France. About the year 1000 a certain Leuthard, claiming to be inspired, ap peared in the diocese of Chalons, destroying crosses and denouncing tithes. In 1012 Manichsean separatists appeared for the first time in Germany, at Mainz,1 and in 1022 at Orleans, where King Robert and his consort Constance were present at their trial. Fifteen were tried, and thirteen re mained steadfast and perished in the flames. Constance is said to have struck one of them, her former confessor, with a staff and to have put out one of his eyes.2 Heretics appeared at Liege in 1025. About the same time a group was discovered in Treves who denied transubstantiation and rejected infant baptism.3 The castle of Monteforte near Turin became a stronghold for them, and in 1034 Heribert, archbishop of Milan, seized some of their number, including their leader Gerard. They all accepted death in the flames rather than adore a cross. In 1052 they appeared at Goslar, where the guilty were discerned by their refusal to kill a chicken. With these notices, and a few more like them, the rumor of heresy is exhausted for nearly a century.
About the middle of the twelfth century, heresy suddenly appeared again at Liege, and prosecutions were begun. In 1145 eight men and three women were burnt at Cologne. The firmness of the victims was exemplified in the case of a young woman, who was held back for a time with the promise of marriage, but, on seeing her coreligionists burnt, broke from her keepers and, hiding her face in her dress, threw her self into the flames. And so, Caesar of Heisterbach goes on to say, she descended with her fellow-heretics to hell.4 At Rheims, 1157, and again at Cologne in 1163 we hear of trials and burnings, but thereafter the Cathari are no more heard of in Germany.
iHauck, Kirchengesch., III. 431. 3Hauck, IV. 88.
2 Schmidt, I. 31; Hefele, IV. 074 sqq. 4Z)mZ., V. 19.