A History of The Inquisition of The Middle Ages Volume II Part 13

(Rom. VIII. 2)--"The law is not made for a righteous man" (1 Tim. I.

9)--"But if ye be led of the Spirit ye are not under the law" (Galat.

V. 18)--and the Brethren of the Free Spirit claimed freedom from all the trammels of the law. Such a doctrine was attractive to those who desired excuse and opportunity for license, and the evidence is too abundant and confirmatory for us to doubt that, at least in some cases, the sectaries abandoned themselves to the grossest sensuality. It is noteworthy that, in order to describe the divine internal light which they enjoyed, they invented for themselves the term Illuminism, which for more than three centuries continued to be of most serious import.[400]

As a branch of the sect may be reckoned the Luciferans, who have been repeatedly alluded to above. Pantheism, of course, included Satan as an emanation from G.o.d, who in due time would be restored to union with the G.o.dhead, and it was not difficult to a.s.sume that his fallen state was an injustice. In 1312 Luciferans were discovered at Krems, in the diocese of Pa.s.sau, whose bishop, Bernhard, together with Conrad, Archbishop of Salzburg, and Frederic, Duke of Austria, undertook their extirpation with the aid of the Dominican Inquisition, which seems to have maintained some foothold in those regions. The persecution lasted until 1315, but the sect was not exterminated, and reappeared repeatedly in after-years. It is reported to have been thoroughly organized, with twelve "apostles" who travelled annually throughout Germany, making converts and confirming the believers in the faith. All the ceremonies of external worship were rejected, but they did not enjoy the impeccability of Illuminism, for two of their ministers were held to enter paradise every year, where they received from Enoch and Elias the power of absolving their followers, and this power they communicated to others in each community. Those who were detected proved obdurate; they were deaf to all persuasion, and met their death in the flames with the utmost cheerfulness. One of the apostles, who was burned at Vienna, stated, under torture, that there were eight thousand of them scattered throughout Bohemia, Austria, and Thuringia, besides numbers elsewhere.

Bohemia was especially infected with these errors, and Trithemius, in the opening years of the sixteenth century, states that there were still thousands of them in that kingdom. This is doubtless an exaggeration, if not a complete mistake, but they were again discovered in Austria in 1338 and 1395, and many of them were burned.[401]

The tendency to mysticism which found its complete expression in the Brethren of the Free Spirit influenced greatly the development of German religious thought in channels which, although a.s.sumedly orthodox, trenched narrowly upon heresy. If, as Altmeyer argues, a period of tribulation leads to the predominance of sentiment over intellect, to the yearning for direct intercourse between the soul and the Divine Essence, which is the supreme aim of the mystic, the Germany of the fourteenth century had troubles enough to justify the development of mysticism. Yet it is rather a question of the mental characteristics of a race than of external circ.u.mstances. Bonaventura was the father of the mystics, yet he founded no sect at home; France, in the hundred years'

war with England, had ample experience of trial, and yet mysticism never flourished on her soil. In Germany, however, the mystic tendency of religious sentiment during the fourteenth century is the most marked spiritual phenomenon of the period. Few names in the first quarter of the century were more respected than that of Master Eckart, who stood high in the ranks of the great Dominican Order. I have already (Vol. I., p. 360) related how he fell under suspicion of partic.i.p.ating in the errors of the Beghards, how his brethren vainly strove to save him, and how the Archbishop of Cologne won a decided victory over the feeble and unorganized Dominican Inquisition by vindicating the subjection of a Dominican to his episcopal Inquisition. If the twenty-eight articles finally condemned by John XXII. as heretical be correctly extracted from Eckart's teachings, there can be no doubt that he was deeply infected with the pantheistic speculations of the Brethren of the Free Spirit, that he admitted the common divinity of man and G.o.d, and shared in the dangerous deductions which proved that sin and virtue were the same in the eyes of G.o.d. To a hierarchy founded on sacerdotalism, moreover, nothing could be more revolutionary than the rejection of external cult, which was the necessary conclusion from the doctrine that there is no virtue in external acts, but that only the internal operations of the soul are of moment; that no man should regret the commission of sin, or ask anything of G.o.d.[402]

The importance of Eckart's views lies not so much in his own immediate influence as in that of his disciples. He was the founder of the school of German mystics, through whom the speculations of Amauri of Bene, in various dilutions, made a deep impression on the religious development of the fourteenth and fifteenth centuries. All the leaders in the remarkable a.s.sociation known as the "Friends of G.o.d" drew, directly or indirectly, their inspiration from Master Eckart, and all, to a greater or less extent, reveal their affinity to the Brethren of the Free Spirit, although they succeeded in keeping technically within the limits of orthodoxy.

John of Rysbroek, humane and gentle as he was, regarded the Brethren of the Free Spirit with such horror that he deemed them worthy of the stake. Yet, though he avoided their pantheism, he taught, like them, the supreme end of existence in the absorption of the individual into the infinite substance of G.o.d; moreover, the Perfect, inflamed by divine love, are dead to themselves and to the world, and are thus incapable of sin. It is no wonder that Gerson regarded as dangerous these doctrines, so nearly akin to those of the Beghards, and though Rysbroek might hesitate to draw from them the conclusions inevitable to hardier thinkers, they were sufficient to render unsuccessful the attempt made, in 1624, to canonize him, in spite of the incontestable miracles wrought at his tomb. His most distinguished disciple was Gerard Groot, who partially outgrew the metaphysical subtleties of his teacher and turned his energies to the more practical directions out of which sprang the Brethren of the Common Life. Groot was equally severe upon the corruption of the clergy and the errors of the heretics. When the introduction of the Inquisition into Germany drove the Brethren of the Free Spirit to find new places of refuge, some of them came to Holland, where the prevalence of pantheistic mysticism gave opportunity of spreading their doctrines. Groot's own views sufficiently resembled theirs to render their bolder speculations doubly offensive to him, and he sought to repress them with especial zeal. The convent of Augustinian Hermits at Dordrecht had the reputation of being tainted with the heresy, and Groot was eager to detect and punish it. Bartholomew, one of the Augustinians, was particularly suspected, and Groot proposed to follow him secretly with a notary and take down his words. In this, or some other way, evidence was obtained; there was no Inquisition in Holland, and Groot procured his citation before Florent, Bishop of Utrecht, about the year 1380. The case was beard before the episcopal vicar; Bartholomew denied the expressions attributed to him and was let off with an injunction to publicly repeat the denial in Kampen and Zwolle, where he was said to have uttered his heresies. This unexpected lenity excited the indignation of Groot, who had sufficient influence to induce Bishop Florent to take up the case again and try it personally.

Bartholomew endeavored to escape his persecutor by appearing a day in advance of the one set for his trial, but word was sent to Groot, who threw himself into a wagon, and by travelling all night reached Utrecht in time. On this occasion he was successful; Bartholomew was condemned as a heretic, abjured, and was sentenced to wear crosses in the form of scissors. The Augustinians did not lack friends, and they retaliated on those who had busied themselves in the matter. The magistrates of Kampen prosecuted some women who had served as witnesses and fined them, and they also banished for ten years Werner Keynkamp, a friend of Groot, who subsequently was thrice prior of houses of Brethren of the Common Life.

Groot himself did not escape, for soon afterwards Bishop Florent, for the purpose of silencing him, issued an order withdrawing all commissions to preach. Groot then endeavored to procure from Urban VI.

papal commissions as preacher and inquisitor, and sent to Rome ten florins to pay for the bulls. Fortunately for his fame, he died, in 1384, before the return of his messenger, and Holland was spared the effects of his inconsiderate zeal, inflamed by strife and armed with the irresponsible power of the Inquisition. In his gentler capacity he left his mantle to Florent Radewyns, under whom were developed the communities of the Common Life. These spread rapidly throughout the Netherlands and Germany, and though occasionally the subject of inquisitorial persecution, they were covered by the decision of Martin V., when Matthew Grabon, at the Council of Constance, endeavored to procure the condemnation of the Beguines, of which more anon. After this they flourished without opposition, supporting themselves by disseminating culture, as educators and copiers of ma.n.u.scripts. After the Reformation the communities rapidly died out, although the house of Emmerich, near Dusseldorf, remained to be closed by Napoleon, in 1811, and the four brethren then ejected from it continued to observe the rules, till the last one, Gerard Mulder, died at Zevenaar, March 15, 1854. One branch of the brethren, however, adopted the Rule of the canons-regular of St. Augustin. Their convent of Windesheim became the model which was universally followed, and the order had the honor of training two such men as Thomas-a-Kempis and Erasmus. The Imitation of Christ is the final exquisite flower of the moderated mysticism of John of Rysbroek. Brought down to practical life, this mysticism contributed largely to the spiritual movement which culminated in the Reformation, for it taught the superfluity of external works and the dependence of the individual on himself alone for salvation. In this the Brethren of the Common Life were active. To them dogma became less important than the interior discipline which should fit men to be really children of G.o.d. Preaching among the people and teaching in the schools, such brethren as Henry Harphius, John Brugman, Denis Van Leeuwen, Jon Van Goch, and John Wessel of Groningen, were unwittingly undermining the power of the hierarchy, although they virtually escaped all imputation of heresy and danger of persecution.[403]

Less lasting, though more noticeable at the time, was the a.s.sociation of Friends of G.o.d, which formed itself in the upper Rhinelands. The most prominent disciple of Master Eckart was John Tauler, who retained enough of his master's doctrines to render him amenable to the charge of heresy had there been in those days a German Inquisition in working order. That he escaped prosecution is the most conclusive evidence that the machinery of persecution was thoroughly out of gear. In the heights of his illuminated quietism all the personality of the devotee was lost in the abyss of Divinity. No human tongue could describe the resignation to G.o.d in which the whole being is merged so that it lost all sense of power of its own. No priestly ministrant or mediator was required. The individual could bring his soul into relations with the G.o.dhead so intimate that it was virtually lost in the Divine Essence, and he could become so thoroughly under the influence of the Holy Ghost that he was, so to speak, inspired, and his acts were the acts of the Third Person of the Trinity. All this was possible for the layman without sacerdotal observance. Man was answerable for himself to himself alone, and could make himself at one with G.o.d without the intervention of the priest.[404]

Great as was Tauler's renown as the foremost preacher of his day, he bowed as a little child before the mysterious layman known as the Friend of G.o.d in the Oberland. In the full strength of mature manhood, when at least fifty years of age and when all Stra.s.sburg was hanging on his words, a stranger sought his presence and probed to the bottom his secret weaknesses. He was a Pharisee, proud of his learning and his skill in scholastic theology; before he could be fit for the guidance of souls he must cast off all reliance on his own strength and become as an infant relying on G.o.d alone. Overcome by the mystic power of his visitor, the doctor of theology subdued his pride, and in obedience to the command of the stranger, who never revealed his name, Tauler for two years abstained from preaching and from hearing confessions. From this struggle with himself he emerged a new man, and formed one of the remarkable band of Friends of G.o.d whom the nameless stranger was engaged in selecting and uniting.[405]

This a.s.sociation was not numerous, for only rare souls could rise to the alt.i.tude in which they would surely wish only what G.o.d wishes and dislike what G.o.d dislikes; but its adepts were scattered from the Netherlands to Genoa, and from the Rhinelands to Hungary. Terrible were the struggles and spiritual conflicts, the alternations of hope and despair, of ravishing ecstasies and hideous temptations, with which G.o.d tried the neophyte who sought to ascend into the serene atmosphere of mystic illuminism--struggles and conflicts which form a strangely resembling prototype of those which for long years tested the steadfastness of John Bunyan. When at length the initiation was safely endured, G.o.d drew them to him, he illuminated their souls so that they became one with him; they were G.o.ds by grace, even as he is G.o.d by nature. Then they were in a condition of absolute sinlessness, and could enjoy the a.s.surance that it would continue during life, so that at death they would ascend at once to heaven with no preliminary purgatory.[406]

In many of their tenets and practices there is a strange reverberation of Hinduism, all the stranger that there can be no possible connection between them, unless perchance there may be some elements derived from mystic Arabic Aristotelianism, which so strongly influenced scholastic thought.[407] As the old Brahmanic _tapas_, or austere meditation, enabled man to acquire a share of the divine nature, so the interior exercises of the Friends of G.o.d a.s.similated man to the Divinity, and the miraculous powers which they acquired find their prototypes in the Rishis and Rahats. The self-inflicted barbarities of the Yoga system were emulated in the efforts necessary to subdue the rebellious flesh; Rulman Merswin, for instance, used to scourge himself with wires and then rub salt into the wounds. The religious ecstasies of the Friends of G.o.d were the counterpart of the Samadhi or beatific insensibility of the Hindu; and the supreme good which they set before themselves was the same as that of the Sankhya school--the renunciation of the will and the freedom from all pa.s.sions and desires, even that of salvation. Yet these resemblances were modified by the Christian sense of the omnipotence and omnipresence of G.o.d, and by the more practical character of the Western mind, which did not send its votaries into the jungle and forest, but ordered them, if laymen, to continue their worldly life; if rich, they were not to despoil themselves, but to employ their riches in good works, and to discharge their duties to man as well as to G.o.d. Rulman Merswin was a banker, and continued in active business while founding the community of the Grun Wohrd and writing the treatises which were the support and the comfort of the faithful. Yet the chief of them all and his immediate disciples founded a hermitage in the wilderness, where they devoted themselves to propitiating the wrath of G.o.d. The unutterable wickedness of man called for divine vengeance. Earthquakes, pestilence, famine, had been disregarded warnings, and only the intercession of the Friends of G.o.d had obtained repeated reprieves. The Great Schism, in 1378, was a new and still greater calamity, and in 1379 an angel messenger informed them that the final punishment was postponed for a year, after which they must not ask for further delay. Still, in 1380, thirteen of them were mysteriously called to a.s.semble in a "divine diet," to which an angel brought a letter informing them that, at the prayer of the Virgin, G.o.d had granted a respite of three years provided they would const.i.tute themselves "prisoners of G.o.d," living the life of recluses in absolute silence, broken only two days in the week from noon to eve, and then only to ask for necessaries or to give spiritual counsel. To this they a.s.sented, and not long afterwards they disappear from view.[408]

The Friends of G.o.d are noteworthy not only as a significant development of the spiritual tendencies of the age, but they have a peculiar interest for us from their relations with the Church on the one hand and with the Brethren of the Free Spirit on the other. They were an outgrowth of the latter, though they avoided the deplorable moral extravagances of the parent sect. The "Ninth Rock," which was the supreme height of ascetic illuminism of the Beghards, reappears in the same sense in the most notable of Rulman Merswin's works, attributed until recently to Henry Suso. It is no wonder that Nider confounded the Friends of G.o.d with the Beghards, though Merswin's "Baner Buechelin"

was written for the purpose of denouncing the errors of the latter. In much, as we have seen, they differed from the current doctrines of the Church, carrying their aberrations further than those which in the seventeenth century were so severely repressed in Molinos and the Illuminati. To these they added special errors of their own. Many Jews and Moslems, they said, were saved, for G.o.d abandons none who seek him, and though they cannot enjoy Christian baptism, G.o.d himself baptizes them spiritually in the sufferings of the death-agony. In the same spirit they refused to denounce the heretic to human justice for fear of antic.i.p.ating divine justice; they could tolerate him in the world as long as G.o.d saw fit to do so. Yet they had one saving principle which preserved them from the temporal and spiritual consequences of their errors, giving us a valuable insight into the relations between the Church and heresy. While denouncing in the strongest language the corruptions and worldliness of the establishment, they professed the most implicit obedience to Rome, and much could be overlooked or pardoned so long as the supremacy of the Holy See was not called in question. When, in June, 1377, the Friend of G.o.d in the Oberland was inspired to visit, with a comrade, Gregory XI., and warn him of the dangers which threatened Christendom, they spoke to him with the utmost freedom, and though he at first was angered, he finally recognized in them the envoys of the Holy Ghost and honored them greatly, urging them to resume their abandoned design of founding a great inst.i.tution of their order. Gregory was relentless in the extermination of Waldenses, Beghards, and the remnants of the Cathari, but he saw nothing to object to in the mysticism and illuminism of his visitors. He did not even take offence when they threatened him with death within the twelvemonth if he did not reform the Church. In effect he died March 28, 1378; but, if we may believe Gerson, his dying regrets were not that he had neglected these warnings, but that by too credulously listening to the visions of male and female prophets he had paved the way for the Great Schism, which he foresaw would break out when he was removed from the scene.[409]

After this hasty review of the more orthodox developments of mysticism we may return to the history of the Brethren of the Free Spirit, who maintained the pantheistic doctrine in all its crudity, and did not shrink from its legitimate deductions. Towards the close of the thirteenth century the transcendent merits of beggary, so long acknowledged, began to be questioned. In 1274 the Council of Lyons endeavored to suppress the unauthorized mendicant a.s.sociations. In 1286 Honorius IV. condemned the Segarellists, and some ten years later the persecution, by Boniface VIII., of the Celestines and stricter Franciscans showed that poverty was no longer to be regarded as the supreme virtue. About the same time he issued a bull ordering the active persecution of some heretics, whose teaching that perfection required men and women to go naked and not to labor with the hands would seem to identify them with the Brethren of the Free Spirit. The same feeling manifested itself contemporaneously in Germany. The first instance of actual persecution recorded is a curt notice that, in 1290, the Franciscan lector at Colmar caused to be arrested two Beghards and two Beguines, and several others at Basle whom he considered to be heretics.

Two years later the Provincial Council of Mainz, held at Aschaffenburg, emphatically repeated the condemnation of the Beghards and Beguines, expressed by the previous council of 1259, and this was again repeated by another council of Mainz in 1310, while other canons regulating the recognized communities of Beguines show that the distinction was clearly drawn between those who led a settled life under supervision and the wandering beggars who preached in caverns and disseminated doctrines little understood, but regarded with suspicion.[410]

It was Henry von Virnenburg, Archbishop of Cologne, however, who commenced the war against them which was to last so long. Elected in 1306, he immediately a.s.sembled a provincial council, of which the first two canons are devoted to them with an amplitude proving how important they were becoming. They wore a long tabard and tunics with cowls distinguishing them from the people at large; they had the hardihood to engage in public disputation with the Franciscans and Dominicans, and the obstinacy to refuse to be overcome in argument, and, what was worse, their persistent beggary was so successful that it sensibly diminished the alms which were the support of the authorized Mendicants. All this shows the absence of any papal inquisition and an enjoyment of practical toleration unknown outside of the boundaries of Germany, but it may be a.s.sumed that the Beghards did not publicly reveal their more dangerous and repulsive doctrines, for the enumeration of their errors by the council presents them in a very moderate form. Still, the archbishop p.r.o.nounced them excommunicated heretics, to be suppressed by the secular arm unless they recanted within fifteen days. A month was given them to abandon their garments and mode of life, after which they were to earn their bread by honest labor. This was well-intentioned legislation, but it seems to have remained wholly inoperative. The Beghards continued to a.s.sail the Mendicants with such ardor and success that the Franciscans, who were crippled by the death of their lector in 1305, applied for succor to their general, Gonsalvo. The necessity must have been pressing, for in 1308 he sent to their a.s.sistance the greatest schoolman of the Order, Duns Scotus. He was received with the enthusiasm which his eminence merited, but, unfortunately, he died in November of the same year, and the Beghards were able to continue their proselytism without efficient opposition.[411]

About this time their missionary labors seem to have become particularly active and to have attracted wide attention. We have seen how, in 1310, the Beguine, Marguerite Porete of Hainault, was burned in Paris, and bore her martyrdom with unshrinking firmness. In the same year occurred the Council of Mainz already referred to, and also a council of Treves, in which their unauthorized exposition of Scripture was denounced, and all parish priests were required to summon them to abandon their evil ways within a fortnight, under pain of excommunication. In 1309 we hear of certain wandering hypocrites called Lollards, who, throughout Hainault and Brabant, had considerable success in obtaining converts among n.o.ble ladies.[412]

This missionary fervor seems to have attracted attention to the sect, leading to special condemnation under the authority of the General Council of Vienne, which was a.s.sembled in November, 1311. The heresy had evidently been studied with some care, for the first tolerably complete account which we have of its doctrines is embodied in the canon proscribing it. Bishops and inquisitors were ordered to perform their office diligently in tracking all who entertained it, and seeing that they were duly punished unless they would freely abjure. Unfortunately, Clement's zeal was not satisfied with this. The pious women who lived in communities under the name of Beguines were not easily distinguishable from the heretical wanderers. In another canon, therefore, the Beguinages are described as infected with those who dispute about the Trinity and the Divine Essence and disseminate opinions contrary to the faith. These establishments are therefore abolished. At the same time there was evidently a feeling that this was inflicting a wrong, and the canon ends with the contradictory declaration that faithful women, either vowing chast.i.ty or not, may live together in houses and devote themselves to penitence and the service of G.o.d. There was a lamentable lack of clearness about this which left it for the local prelates to interpret their duty according to their wishes.[413]

The Clementines, or book of canon law containing these provisions, was not issued during Clement's life, and it was not until November, 1317, that his successor, John XXII., gave them legal force by their authoritative publication. Apparently the bishops waited for this, for during the interim we hear nothing of persecution, until August, 1317, just before the issue of the Clementines, when John of Zurich, Bishop of Stra.s.sburg, suddenly took the matter up. He did not act under the canons of Vienne, but under those of 1310 adopted by the Council of Mainz, of which province he was a suffragan; but an allusion to the penalties decreed by the Holy See shows that the action at Vienne was known. The Beghards apparently had sought no concealment, for he threatened with excommunication all who should not within three days lay aside the distinguishing garments of the sect, and their fearless publicity is further shown by the bishop's confiscating the houses in which their a.s.semblies were held, and forbidding any one to read or listen to or possess their hymns and writings, which were to be delivered up for burning within fifteen days. The fact that among them were many clerks in holy orders, monks, married folks, and others, shows that their opinions were widely held among those who were not mere wandering beggars--the latter probably being merely the missionaries who made converts and administered to the spiritual needs of the faithful. John of Zurich was not content with merely threatening. He made a visitation of his diocese, in which he found many of the sectaries. He organized an Inquisition of learned theologians, by whom they were tried; those who recanted were sentenced to wear crosses--the first authentic record in Germany of the use of this penance, so long since established elsewhere--and those who were obstinate he handed over to the secular arm to be burned. These active proceedings may be regarded as the first regular exercise of the episcopal Inquisition on German soil. Mult.i.tudes of Beghards fled from the diocese, and in June, 1318, the bishop had the satisfaction of reporting his success to his fellow-suffragans and urging them to follow his example. Yet this persecution, if sharp, was transitory, for in 1319 we find him again issuing letters to his clergy, saying that the Clementines had been enforced elsewhere, but not in the diocese of Stra.s.sburg. All inc.u.mbents are ordered, under pain of suspension, to require the Beguines to lay aside their vestments within fifteen days and to conform to the usages of the Church. If any refuse, the inquisitors will be instructed to inquire into their faith.[414]

Meanwhile the publication of the Clementines had produced results not corresponding exactly to the intentions of Clement. The canon directed against the heretics received little attention, and five years elapse before we hear of any serious persecutions under it. The heretics were poor; there were no spoils to tempt episcopal officials to the thankless labor of tracking them and trying them, and few of the bishops had the zeal of John of Zurich to divert them from their temporal cares and pleasures. The Beguinages, however, were an easy prey; there was property to be confiscated in reward of intelligent activity. Besides, many of the establishments were under the supervision of the Mendicant Orders, and were virtually or absolutely Tertiary houses, the destruction of which gratified the inextinguishable jealousy between the secular clergy and the Orders; the struggle between John XXII. and the Franciscans, moreover, was commencing, and the Tertiaries of the latter, who were popularly known as Beguines in France, were fair game. The bishops for the most part, therefore, neglected the saving clause of the canon respecting the Beguinages, and construed literally and pitilessly the orders for their abolition. So eager were they to gratify their vindictiveness against the Mendicants that, when these interfered to save their Tertiaries, they were excommunicated as fautors and defenders of heresy. Thus arose a persecution which, though bloodless, was most deplorable. All through France and Germany and Italy the poor creatures were turned adrift upon the world, without means of support. Those who could, found husbands; many were driven to a life of prost.i.tution, others, doubtless, perished of want and exposure. Even the quasi-conventual dress to which they were accustomed was proscribed, and they were forced to wear gay colors under pain of excommunication. In the history of the Church there have been many more cruel persecutions, but few which in suddenness and extent have caused greater misery, and none, we are safe to say, so wanton, causeless, and lacking even the shadow of justification. The impression made on the popular mind is seen in the current report that on his death-bed Clement bitterly repented of three things--that he had poisoned the Emperor Henry VII.

and that he had destroyed the Orders of the Templars and of the Beguines.[415]

The Church had declared, in the great Council of Lateran, that no congregations should be allowed to exist save under some approved rule.

The Beguines had gradually, almost unconsciously, grown up in practical contravention of this canon. The solution of their present difficulties lay in attaching themselves to some recognized Order, and John XXII., in 1319, recognizing the mischief wrought by the heedless legislation of Vienne, promised exemption from further persecution of those who would become Mendicant Tertiaries. Large numbers of them sought this refuge, though their adhesion was more nominal than real. They preserved their self-government, their habits of labor, and their ownership of individual property. In a bull of December 31, 1320, and others of later date, John drew the distinction between those who lived piously and obediently in their houses, and those who wandered around disputing on matters of faith. The former, he is told, amount to two hundred thousand in Germany alone, and he bitterly reproached the bishops who were disturbing them on account of the comparatively small number whose misconduct had drawn forth the misinterpreted condemnation of Clement.

They are in future to be left in peace. This, at least, put an end, in 1321, to the persecution of those of Stra.s.sburg.[416]

The innocent Beguines thus obtained a breathing-s.p.a.ce, and the gaps in their ranks were soon filled up. The obnoxious members, however, felt the effects of the Clementine canon as severely as the habitual sloth and indifference of the German prelates in such matters would permit.

Archbishop Henry, of Cologne, was one of the few who manifested an active interest in the matter, and his exertions were rewarded with considerable success. The Lollards and Beghards no longer ventured to show themselves publicly, and in the absence of organized machinery it was not easy to detect them, but in 1322 the archbishop had the good fortune to capture the most formidable heresiarch of the region. Walter, known as the Lollard, was a Hollander, and was the most active and successful of the Beghard missionaries. He was not an educated man, and was ignorant of Latin, but he had a keen intelligence and ready eloquence, indefatigable enthusiasm and persuasiveness. His proselyting labors were facilitated by his numerous writings in the vernacular, which were eagerly circulated from hand to hand. He had been busy in Mainz, where he had numerous disciples, and came from there to Cologne, where he chanced to fall into the archbishop's hands. He made no secret of his belief, refused to abjure, and welcomed death in the service of his faith. The severest tortures were vainly employed to force him to reveal the names of his fellow-believers; his constancy was unalterable, and he perished in the flames with serene cheerfulness.[417]

The episcopal Inquisition was not as efficient as the zeal of the archbishop might wish, but, such as it was, it pursued its labors with indifferent success. In 1323 we hear of a priest detected in heresy, who was duly degraded and burned. In 1325 greater results followed the accidental discovery of an a.s.sembly of Beghards. The story told is the legend common to other places, of a husband, whose suspicions were aroused, tracking his wife to the nocturnal conventicle and witnessing the sensual orgies which were popularly believed to be customary in such places. The episcopal Inquisition was rewarded with a large number of culprits, whose trial was speedy and sure. Those who would not abjure, about fifty in number, were put to death--some at the stake, and some drowned in the Rhine, a novel punishment for heresy, which shows how uncertain as yet were the dealings with heretics in Germany. It is quite probable that some of these poor creatures may have sought to shield their errors under the reputation of the great Dominican preacher, Master Eckart, and thus brought upon him the prosecution which worried him to death. It is possible, also, that pursuit of this higher game may have diverted the archbishop from the chase of the humbler quarry, for we hear of no further victims in the next few years, though we are told that the heresy was by no means suppressed.[418]

Archbishop Henry died in 1331 without further success, so far as the records show, and his successor Waleran, Count of Juliers, took up the cause in more systematic fashion. He endeavored to organize a permanent episcopal Inquisition by appointing a commissioner whose duty it was to inquire after heretics, and who had power to reconcile and absolve those who should recant--in fact, an inquisitor under another name. The success of this attempt did not correspond to its deserts. In March, 1335, Waleran was obliged to announce that the evil had greatly increased in both the city and diocese, and he called upon all his prelates and clergy to a.s.sist his Inquisition by rigidly enforcing the statutes of Archbishop Henry. This was as ineffective as the previous measures. The heretics were so bold that they openly wore the garments of the sect and followed its practices; nay, more, the inquisitor was either so negligent or so corrupt that he gave absolutions without requiring conformity. In October of the same year, therefore, the archbishop issued another pastoral epistle, in which he p.r.o.nounced all such absolutions void, and deplored the constant spread of the heresy.[419]

The zeal of the Archbishops of Cologne was not without imitators.

Throughout Westphalia, Bishops Ludwig of Munster, Gottfrid of Osnabruck, Gottfrid of Minden, and Bernhard of Paderborn had been active in eradicating the heresy within their dioceses. In 1335 Bishop Berthold of Stra.s.sburg made a spasmodic effort to enforce the Clementines, and in the same year there were some victims burned in Metz. The Magdeburg Archbishop Otto was of more tolerant temper. In 1336 a number of "Brethren of the Lofty Spirit" were detected in his city, who did not hesitate, under examination, to admit their belief, which to pious ears sounded like the most horrible blasphemy; yet he liberated them after a few days' confinement on their simply recanting their errors verbally.

In this same year, however, we have the first instance of a papal inquisitor at work in north Germany. Friar Jordan, an Augustinian eremite, held a commission as inquisitor in both sections of Saxony. He was not well versed in the inquisitorial process, for when at Angermunde in the Uckermark he came upon a nest of Luciferans, he humanely offered them the opportunity of canonical purgation. Fourteen of them failed to procure the requisite number of conjurators, and were duly burned. From Angermunde Friar Jordan seems to have hastened to Erfurt, where he was present at the trial of a Beghard named Constantine, though the proceedings were carried on by the vicar of the Archbishop of Mainz.

There was no desire to punish the heretic, who bore a good reputation and was useful as a writer of ma.n.u.scripts. He a.s.serted himself to be the Son of G.o.d, and that he would arise three days after death, so there was ample ground for the endeavor humanely made by his judges to prove him insane. A long respite was given him for this purpose, but he persistently declared his sanity, refused all attempts at conversion, and perished in the flames.[420]

When the effort was made to find heretics there seems to have been plenty of them to reward the search. In this same year, 1336, we hear of the discovery in Austria of a numerous sect who, from the description, were probably Luciferans. The rites of their nocturnal subterranean a.s.semblies bear a considerable resemblance to those revealed by the penitents of Conrad of Marburg, showing how the tradition was handed down to the outbreak of witchcraft. We are told that they had contaminated innumerable souls, but they were exterminated by the free use of the stake and other cruel torments. The next year, in Brandenburg, many simple folk were seduced into demonolatry by three evil spirits who personated the Trinity; and though these were driven off by a Franciscan with the host, the dupes persisted in their error, and preferred burning to recantation. Even divested of its supernatural embroidery, the heresy, probably Luciferan, must have been one which excited enthusiasm in its followers, for at the place of execution they declared that the flames lighted to consume them were golden chariots to carry them to heaven. Another instance of Luciferanism occurred at Salzburg, in 1340, when a priest named Rudolph, in the cathedral, cast to the ground the cup containing the blood of Christ, a sacrilege which he had previously committed at Halle. Under examination, he denied transubstantiation, and a.s.serted the final salvation of Satan and his angels. He was obstinate to the last, and consequently was burned.[421]

The Brethren of the Free Spirit had by no means been suppressed. In 1339 three aged heresiarchs of the sect were captured at Constance and tried by the bishop. Disgusting practices of sensuality were proved against them, and they described their abhorrence of the rites of the Church in the most revolting terms. Their constancy held good until they were brought to the place of execution, when it failed them; they recanted, and were sentenced to imprisonment for life in a dungeon on bread and water. In 1342, at Wurzburg, two more were forced to recantation.

Persecution, however, was spasmodic, and in many places toleration practically existed. Thus, in Suabia, in 1347, we are told that the heresy of the Beghards spread without let or hindrance. It was impossible to eradicate it, even had there been efforts made to suppress it, which there were not, and it would eventually have overturned the Church had there not finally arisen theologians able and willing to combat it.[422]

About this period flourished Conrad of Montpellier, a canon of Ratisbon, one of the most learned men of the day, who wrote a tract against the sect. In spite of the condemnation uttered by the Council of Vienne, he says it continues to increase and multiply, as there are no prelates found to oppose it. The heretics are mostly ignorant peasants and mechanics, who wander around wearing the distinctive garments of the sect, which are also frequently used as a disguise by Waldenses. They seek hospitality of the Beguines, whom they corrupt by persuading them that man, through piety, can become the equal of Christ. At Ratisbon, Conrad met one of these, who was not suffered to enjoy security, for the bishop arrested him, and, on his obstinately maintaining his errors, cast him in a dungeon, where he perished. Another, named John of Mechlin, preached his heresy publicly through upper Germany, where his eloquence gained him crowds of followers, including n.o.bles and ecclesiastics, though Conrad declares that, on arguing with him, he proved to be utterly ignorant. There would appear to have been equal toleration in the Netherlands, for about this period, at Brussels, a woman named Blomaert, who wrote several treatises on the Spirit of Liberty and on Love, was reverenced as something more than human, and when she went to take the Eucharist she was said by her disciples to be attended by two seraphim. She vanquished the most learned theologians, until John of Rysbroek succeeded in confuting her.[423]

Since the disputed election of Louis of Bavaria, in 1314, the relations between the empire and the papacy had been strained. The victory of Muhldorf, in 1322, which a.s.sured to Louis the sovereignty, had been followed, in 1323, by an open rupture with John XXII., after which the strife had been internecine. Each declared his enemy a heretic who had forfeited all rights, and the interdicts which John showered over Germany had been met by Louis with cruel persecution of all ecclesiastics obeying them, wherever he could enforce his power.[424]

Such a state of affairs had not been favorable for the persecution of heresy; it may, partially at least, explain the immunity enjoyed in so many places by heretics, and the impossibility of introducing the Inquisition in any form of general organization. Though the papacy a.s.sumed that the imperial throne was vacant, and a.s.serted that, during such vacancy, the government of the empire devolved upon the pope, these pretensions could not practically be made good. With the death of Louis, in 1347, and the recognition of his rival, Charles IV.--the "priest's emperor"--Rome might fairly hope that all obstacles would be removed; that the opposition of the episcopate to the Inquisition would be broken down, and that the field would be open for a persistent and systematic persecution, which would soon relieve Germany of the reproach of toleration. When Clement VI., in 1348, could paternally reprove the young emperor for lack of dignity in the fashion of his garments, which were too short and too tight for his imperial station, the youth could surely be relied upon to obey whatever instructions might be sent him with regard to the suppression of heresy. The same year saw the appointment of John Schandeland, doctor of the Dominican house at Stra.s.sburg, as papal inquisitor for all Germany.[425]

Scarcely, however, had the pope and emperor felt their positions a.s.sured, and preparations had been thus made to take advantage of the situation, when a catastrophe supervened which defied all human calculation. The weary fourteenth century was nearing the end of its first half when Europe was scourged with a calamity which might well seem to fulfil all that apocalyptic prophets had threatened of the vengeance of G.o.d on the sins of man. In 1347 the plague known as the Black Death invaded Europe from the East, making leisurely progress during 1348 and 1349 through France, Spain, Hungary, Germany, and England. No corner of Europe was spared, and on the high seas it is said that vessels with rich cargoes were found floating, of which the crews had perished to the last man. Doubtless there are exaggerations in the contemporary reports which a.s.sert that two thirds or three quarters or five sixths of the inhabitants of Europe fell victims to the pest; but Boccaccio, as an eye-witness, tells us that the mortality within the walls of Florence from March to July, 1348, amounted to one hundred thousand souls; that in the fields the harvests lay ungathered; that in the city palaces were tenantless and unguarded; that parents forsook children and children parents. In Avignon the mortality was estimated at one hundred thousand; Clement VI. shut himself up in his apartments in the sacred palace, where he built large fires to ward off the pestilence, and would allow none to approach him. In Paris fifty thousand were said to have perished; in St. Denis sixteen thousand; in Stra.s.sburg sixteen thousand. That these figures, though vague, are not improbable, is shown by the case of Beziers, where, in 1348, Mascaro, who was chosen _escudier_ to fill a vacancy, records in his diary that all the consuls were carried off, all their _escudiers_ or a.s.sistants, and all the _clavars_ or tax-collectors, and that out of every thousand inhabitants only a hundred escaped. As though Nature did not cause sufficient misery, man contributed his share by an uprising against the Jews. They were accused of causing the plague by poisoning the waters and the pastures, and the blind wrath of the population did not stop to consider that they drank from the same wells as the Christians, and suffered with them in the pestilence. From the Atlantic to Hungary they were tortured and slain with sword and fire. At Erfurt three thousand are said to have perished, and in Bavaria the number was computed at twelve thousand.[426]

It was not only by the ma.s.sacre of the Jews that the people sought to placate the wrath of G.o.d. The gregarious enthusiasm of which we have seen so many instances was by no means extinct. In 1320 France had seen another a.s.semblage of the Pastoureaux, when the dumb population arose, armed only with banners, for the conquest of the Holy Land, and an innumerable mult.i.tude wandered over the land, peaceably at first, but subsequently showing their devotion by attacking the Jews, and finally manifesting their antagonism to the hierarchy by plundering the ecclesiastics and the churches, until they were dispersed with the sword and put out of the way with the halter. In 1334 the great Dominican preacher, Venturino da Bergamo, roused the population of Lombardy to so keen a sense of the necessity of propitiating G.o.d that he organized a pilgrimage to Rome for the sake of obtaining pardons, variously estimated as consisting of from ten thousand to three millions of penitents. Clothed in white, with black cloaks bearing on one side a white dove and olive-branch, and on the other a white cross, they marched peaceably in bands to the holy city, though when Venturino went to John XXII., in Avignon, to get the pardons for his followers, he was accused of heresy, and had to undergo a trial by the Inquisition.[427]

Such being the popular tendencies of the age, it is no wonder that the profound emotions caused by the fearful scourge of the Black Death found relief in a gregarious outburst of penitence. Germany had suffered less than the rest of Europe, only one fourth of the population being estimated as perishing, but the religious sensibilities of the people had been stirred by the interdicts against Louis of Bavaria, and the pestilence had been preceded by earthquakes, which were portents of horror. It well might seem that G.o.d, wearied with man's wickedness, was about to put an end to the human race, and that only some extraordinary effort of propitiation could avert his wrath. In this state of mental tension it needed but a touch to send an impulse through the whole population. Suddenly, in the spring of 1349, the land was covered with bands of Flagellants, like those whom we have seen nearly a century before, expiating their sins by public scourging. Some said that the example was set in Hungary; others attributed it to different places, but it responded so thoroughly to the vague longings of the people, and it spread so rapidly, that it seemed to be the result of a universal consentaneous impulse. All the proceedings, at least at first, were conducted decently and in order. The Flagellants marched in bands of moderate size, each under a leader and two lieutenants. Beggary was strictly prohibited, and no one was admitted to fellowship who would not promise obedience to the captain, and who had not money to defray his own expenses, estimated at four pfennige per diem, though the hospitality universally offered in the towns through which they pa.s.sed was freely accepted to the extent of lodging and meals; but two nights were never to be spent in the same place. Monks and priests, n.o.bles and peasants, women and children were marshalled together in common contrition to placate an offended G.o.d. They chanted rude hymns--

"Nu tretent herzu die bussen wellen.

Fliehen wir die heissen h.e.l.len.

Lucifer ist ein bose geselle," etc.--

and scourged themselves at stated times, the men stripping to the waist and using a scourge knotted with four iron points, so l.u.s.tily laid on that an eye-witness says that he had seen two jerks requisite to disengage the point from the flesh. They taught that this exercise, continued for thirty-three days and a half, washed from the soul all taint of sin, and rendered the penitent pure as at birth.

From Poland to the Rhine the processions of Flagellants met with little opposition, except in a few towns, such as Erfurt, where the magistrates prohibited their entrance, and in the province of Magdeburg, where Archbishop Otho suppressed them. They spread through Holland and Flanders, but when they invaded France, Philippe de Valois interfered, and they penetrated no farther than Troyes. The guardians of public order, indeed, could not look without dread upon such a popular demonstration, which by organization might become dangerous. When the Flagellants of Stra.s.sburg proposed to form a permanent confraternity, Charles IV., who was in that city, peremptorily forbade it. Already dangerous characters were attracted to the wandering bands; in many places their zeal had led to the merciless persecution of the Jews, and there were not lacking symptoms of a significant antagonism to the Church, manifesting itself in attacks upon ecclesiastics and clerical property. The Church, in fact, looked askance upon a religious manifestation not of her prescription, and her susceptibilities were not soothed by the daily reading, amid the flagellation, of a letter brought by an angel to the Church of St. Peter, in Jerusalem, relating that G.o.d, incensed at the non-observance of Sundays and Fridays, had scourged Christendom, and would have destroyed the world but for the intercession of the angels and the Virgin. This was accompanied by a message that general flagellation for thirty-three and a half days would cause him to lay aside his wrath. There was danger, indeed, of open antagonism and insubordination. The Mendicants, who endeavored to discourage this independent popular penitence, incurred the bitterest hostility, which had no scruple in finding expression. At Tournay the orator of the Flagellants denounced them as scorpions and antichrists, and on the borders of Misnia two Dominicans, who endeavored to reason with a band of Flagellants, were set upon with stones; one had sufficient agility to escape, but the other was lapidated to death.[428]

When in Basle about a hundred of the princ.i.p.al citizens organized themselves into a confraternity, and made a flagellating pilgrimage to Avignon, they excited great admiration among the citizens, and most of the cardinals were disposed to think highly of the new penitential discipline. Clement VI. penetrated deeper below the surface, and recognized the danger to the Church of allowing irregular and independent manifestations of zeal, and of permitting unauthorized a.s.sociations and congregations to form themselves. Moreover, what was to become of the most serviceable and profitable function of the Holy See in administering the treasures of salvation, if men could cleanse themselves of sin by self-prescribed and self-inflicted penance? The movement bore within it the germ of revolution, as threatening and as dangerous as that of the Poor Men of Lyons, or of any of the sects which had thus far been successfully combated, and self-preservation required its prompt suppression at any cost. From the standpoint of worldly wisdom this reasoning was unanswerable, but members of the Sacred College were obstinate. They prevailed upon Clement not to execute his first intention of casting the Flagellants into prison, and the discussion on the policy to be pursued must have been protracted, for it was not until October 20, 1349, that the papal bull of condemnation was issued. This took the ground that it was a disregard of the power of the keys and a contempt of Church discipline for these new and unauthorized a.s.sociations to wear distinctive garments, to form a.s.semblies governed by self-dictated statutes, and performing acts contrary to received observances. Allusion was made to the cruelties exercised on the Jews, and the invasion of ecclesiastical property and jurisdiction. All prelates were ordered to suppress them forthwith; those who refused obedience were to be imprisoned until further orders, and the aid of the secular arm was to be called upon if necessary.[429]

Clement was correct in his antic.i.p.ation of the effects of the new discipline on the minds of the faithful. When the subject came up for discussion at the Council of Constance, in 1417, and San Vicente Ferrer was inclined to regard it with favor, his lofty reputation and his services in procuring the abandonment of Peter of Luna (Benedict XIII.) by Spain rendered it impossible not to treat him with respect, but Gerson took him delicately to task and wrote a tract to show the evils resulting from the practice. Experience, he said, had shown that the members of the sect of Flagellants were led to look with contempt on sacramental confession and the sacrament of penitence, for they exalted their peculiar form of penance, not only over that prescribed by the Church, but even over martyrdom, because they shed their own blood, while the blood of martyrs was shed by others. This led directly to insubordination and to destroying the reverence due to the Church, and was the fruitful parent of heresy. From some of his allusions, indeed, we may gather that it frequently caused collisions between the people and the priesthood, in which the latter were apt to be roughly handled.[430]

This shows how inefficient had been Clement's prohibition, and how obstinately the practice had maintained itself until it had risen to the rank of a new heresy. When his bull was received by the German prelates they fully comprehended the dangers which it sought to avert, and addressed themselves vigorously to its enforcement. The Flagellants were denounced from the pulpit as an impious sect, condemned by the Holy See. Those who would humbly return to the Church would be received to mercy, while the obdurate would be made to experience the full rigor of the canons. This thinned the ranks considerably, but there were enough of persistent ones to furnish a new harvest of martyrs. Many were executed, or exposed to various forms of torment, and not a few rotted to death in the dungeons in which they were thrown. Even ecclesiastics could not be prevented from adhering to the obnoxious sect. William of Gennep, Archbishop of Cologne, in a provincial council excommunicated all clerks who joined the Flagellants; yet this was so completely disregarded that in his vernal synod of 1353 he was obliged to order all deans and rectors of churches to a.s.semble their chapters, read his letters, and make provision for the public excommunication by name of all the disobedient, to be followed within a fortnight by their suspension. We shall see hereafter with what persistent obstinacy the outbreak of flagellation recurred from time to time, and how it was regarded as heresy, pure and simple, by the Church. Meanwhile, it is not to be doubted that the Brethren of the Free Spirit took full advantage of the excitement prevailing in men's minds, and of the upturning which resulted, both spiritually and socially. When the bands of Flagellants first made their appearance they were joined in many places, we are told, by the heretics known as Lollards, Beghards, and Cellites.

Involved in common persecution, they grew to have common interests, and they became too intimately a.s.sociated together not to lend each other mutual support.[431]

Thus far the faith had not gained the advantage which had naturally been expected to follow the undisputed domination of the pious Charles IV. At the end of 1352 Innocent VI. ascended the papal throne and promptly repeated the attempt to introduce the papal Inquisition in Germany by renewing, in July, 1353, the commission as inquisitor of Friar John Schandeland, and writing earnestly to the German prelates to lend him all a.s.sistance. The pestiferous madness of the Beghards, he said, was blazing forth afresh, and efforts were requisite for its suppression. As in their dioceses the Inquisition had no prisons of its own, they were required to give it the free use of the episcopal jails. We are told in general terms that Friar John was energetic and successful, but no records remain to prove his activity or its results, and it is fair to conclude that the bishops, as usual, gave him the cold shoulder. There is no proof even that he was concerned in the condemnation of the Beghard heresiarch Berthold von Rohrback, who in 1356 expiated his heresy in the flames. Berthold had previously been caught in Wurzburg, and had recanted through dread of the stake. He ought to have been imprisoned for life, but the German spiritual courts, as usual, were unversed in the penalties for heresy, and he was allowed to go free, when he secretly made his way to Speier. There he was successful in propagating his doctrines until he was again arrested. As a relapsed heretic, under the rules of the Inquisition, there was no mercy for him, but the rules were imperfectly understood in Germany, and again he was treated more leniently than the canons allowed, and was offered reconciliation. This time his courage did not fail him. "My faith," he said, "is the gift of G.o.d, and I neither ought nor wish to reject his grace." That Innocent's attempt to introduce the Inquisition proved a failure may be gathered from the action of William of Gennep, in his vernal synod of Cologne in 1357. While deploring the increase of the pernicious sect of Beghards, which threatens to infect his whole city and diocese, he makes no allusion whatever to the papal Inquisition and the canons. The measures of his predecessors are referred to, in accordance with which all parish priests are directed to proceed against the heretics, under threat of prosecution for remissness, and excommunication is p.r.o.nounced against those who aid the Beghards with alms.[432]

Undeterred by ill-success the effort was renewed. From a MS. sentence of June 6, 1366, printed by Mosheim, we learn that the Dominican, Henry de Agro, was at that time commissioned as inquisitor of the province of Mainz and the diocese of Bamberg and Basle, the latter of which belonged to the province of Besancon. He was conducting an active inquisition in the diocese of Stra.s.sburg, whose bishop, John of Luxembourg, had gratified episcopal jealousy by not allowing him to perform his office independently, but had adjoined to him his vicar, Tristram, who acted in the matter not simply as representing the bishop in the sentence, but as co-inquisitor. According to the rules of the Inquisition, the judgment was rendered in an a.s.sembly of experts. The victim in this case was a woman, Metza von Westhoven, a Beguine, who had been tried and who had abjured in the persecution under Bishop John of Zurich, nearly half a century before. As a relapsed heretic there was no pardon for her, and she was duly relaxed.[433]

Thus far whatever hopes might have been based upon the zeal of Charles IV. had not been realized. He seems to have taken no part in the efforts of the papacy, and without the imperial exequatur the commissions issued to inquisitors had but moderate chance of enjoying the respect and obedience of the prelates. In 1367 Urban V. returned to the work by commissioning two inquisitors for Germany, the Dominicans Louis of Willenberg and Walter Kerlinger, with powers to appoint vicars. The Beghards were the only heretics alluded to as the object of their labors; prelates and magistrates were ordered to lend their efficient a.s.sistance and to place all prisons at their disposal until the German Inquisition should have such places of its own. This was the most comprehensive measure as yet taken for the organization of the Holy Office in Germany, and it proved the entering wedge, though at first Charles IV. does not seem to have responded. The choice of inquisitors was shrewd. Of Friar Louis we hear little, but Friar Walter (variously named Kerling, Kerlinger, Krelinger, and Keslinger) was a man of influence, a chaplain and favorite of the emperor, who had the temper of a persecutor and the opportunity and ambition to magnify his office. In 1369 he became Dominican Provincial of Saxony, and continued to perform the duplicate functions until his death, in 1373. He lost no time in getting to work, for in 1368 we hear of a Beghard burned in Erfurt, and to his unwearied exertions is generally attributed the temporary suppression of the sect.[434]

Still there was at first no appearance of any hearty support from either the spiritual or temporal potentates of Germany, and without this the business of persecution could only languish. When, however, the emperor made his Italian expedition, in 1368, the opportunity was utilized to arouse him to a sense of his neglected duties. It was rare indeed for an emperor to have the cordial support of the papacy, and we may reasonably a.s.sume that Charles was made to see that through their union the Inquisition might be rendered serviceable to both in breaking down the independence of the great prince-bishops. Thus it happened that when that inst.i.tution was falling into desuetude in the lands of its birth, it was for the first time regularly organized in Germany and given a substantive existence. From Lucca, on June 9 and 10, 1369, the emperor issued two edicts which excel all previous legislation in the unexampled support accorded to inquisitors--the extravagance of their provisions probably furnishing a measure of the opposition to be overcome. All prelates, princes, and magistrates are ordered to expel and treat as outlaws the sect of Beghards and Beguines, commonly known as _Wilge Armen_ or _Conventschwestern_, who beg with the vainly prohibited formula "_Brod durch Gott!_" At the command of Walter Kerlinger and his vicars or other inquisitors, all who give alms to the proscribed cla.s.s shall be arrested and so punished as to serve as a terror to others. With special significance the prelates are addressed and commanded to use their powers for the extermination of heresy; in the strongest language, and under threats of condign punishment to be visited on them in person and on their temporalities, they are ordered to obey with zeal the commands of Friar Kerlinger, his vicars, and all other inquisitors as to the arrest and safekeeping of heretics; they are to render all possible aid to the inquisitors, to receive and treat them kindly and courteously, and furnish them with guards in their movements.

Moreover, all inquisitors are taken under the special imperial favor and protection. All the powers, privileges, lib