A History of The Inquisition of The Middle Ages Volume III Part 5

More vehement and more fluent as a controversialist was the great schoolman, William of Ockham. When the final breach came between the papacy and the rigid Franciscans he was already under inquisitorial trial for his utterances. Escaping from Avignon with his general, Michele, he found refuge, like the rest, with Louis, whose cause he strengthened by skilfully linking the question of Christ's poverty with that of German independence. Those who refused to accept a papal definition on a point of faith could only justify themselves by proving that popes were fallible and their power not unlimited. Thus the strife over the narrow Franciscan dogmatism on poverty broadened until it embraced the great questions which had disturbed the peace of Europe since the time of Hildebrand, nearly three centuries before. In 1324 Ockham boasted that he had set his face like flint against the errors of the pseudo-pope, and that so long as he possessed hand, paper, pens, and ink, no abuse or lies or persecution or persuasion would induce him to desist from attacking them. He kept his promise literally, and for twenty years he poured forth a series of controversial works in defence of the cause to which he had devoted his life. Without embracing the radical doctrines of Marsiglio on the popular foundation of political inst.i.tutions, he practically reached the same outcome. While admitting the primacy of the pope, he argued that a pope can fall into heresy, and so, indeed, can a general council, and even all Christendom. The influence of the Holy Ghost did not deprive man of free-will and prevent him from succ.u.mbing to error, no matter what might be his station. There was nothing sure but Scripture; the poorest and meanest peasant might adhere to Catholic truth revealed to him by G.o.d, while popes and councils erred. Above the pope is the general council representing the whole Church. A pope refusing to entertain an appeal to a general council, declining to a.s.semble it, or arrogating its authority to himself is a manifest heretic, whom it is the duty of the bishops to depose, or, if the bishops refuse, then that of the emperor, who is supreme over the earth. But it was not only by the enunciation of general principles that he carried on the war; merciless were his a.s.saults on the errors and inconsistencies of John XXII., who was proved guilty of seventy specific heresies. Thus to the bitter end his dauntless spirit kept up the strife; one by one his colleagues died and submitted, and he was left alone, but he continued to shower ridicule on the curia and its creatures in his matchless dialectics. Even the death of Louis and the hopeless defeat of his cause did not stop his fearless pen. Church historians claim that in 1349 he at last made his peace and was reconciled, but this is more than doubtful, for Giacomo della Marca cla.s.ses him with Michele and Bonagrazia as the three unrepentant heretics who died under excommunication. It is not easy to determine with accuracy what influence was exercised by the powerful intellects which England, France, and Italy thus contributed to the defence of German independence. Possibly they may have stimulated Wickliff to question the foundation of papal power and the supremacy of the Church over the State, leading to Hussite insubordination. Possibly, too, they may have contributed to the movement which in various development emboldened the Councils of Constance and Basle to claim superiority over the Holy See, the Gallican Church to a.s.sert its liberties, and England to frame the hostile legislation of the Statutes of Provisors and Praemunire. If this be so, the hopeless entanglements of German politics caused them to effect less in their own chosen battle-field than in lands far removed from the immediate scene of conflict.[152]

This rapid glance at the larger aspects of the strife has been necessary to enable us to follow intelligently the vicissitudes of the discussion over the poverty of Christ, which occupied in the struggle a position ludicrously disproportionate to its importance. For some time after the issue of the bulls _c.u.m inter nonnullos_ and _Quia quorumdam_ there was a sort of armed neutrality between John and the heads of the Franciscan Order. Each seemed to be afraid of taking a step which should precipitate a conflict, doubtless secretly felt by both sides to be inevitable. Still there was a little skirmishing for position. In 1325 Michele had summoned the general chapter to a.s.semble at Paris, but he feared that an effort would be made to annul the declarations of Perugia, and that John would exercise a pressure by means of King Charles le Bel, whose influence was great through the number of benefices at his disposal. Suddenly, therefore, he transferred the call to Lyons, where considerable trouble was experienced through the efforts of Gerard Odo, a creature of the pope, and subsequently the successor of Michele, to obtain relaxations of the Rule as regarded poverty. Still the brethren stood firm, and these attempts were defeated, while a const.i.tution threatening with imprisonment all who should speak indiscreetly and disrespectfully of John XXII. and his decretals indicates the pa.s.sions which were seething under the surface. Not long after this we hear of a prosecution suddenly commenced against our old acquaintance Ubertino da Casale, in spite of his Benedictine habit and his quiet residence in Italy. He seems to have been suspected of having furnished the arguments on the subject of the poverty of Christ in the Protest of Sachsenhausen, and, September 16, 1325, an order was sent for his arrest, but he got wind of it and escaped to Germany--the first of the ill.u.s.trious band of refugees who gathered around Louis of Bavaria, though he appears to have made his peace in 1330. John seems to have at last grown restive at the tacit insubordination of the Franciscans, who did not openly deny his definitions as to the poverty of Christ, but whom he knew to be secretly cherishing in their hearts the condemned doctrine. In 1326 Michele issued decrees subjecting to a strict censorship all writings by the brethren and enforcing one of the rules which prohibited the discussion of doubtful opinions, thus muzzling the Order in the hope of averting dissension; but it was not in John's nature to rest satisfied with silence which covered opposition, and in August, 1327, he advanced to the attack. In the bull _Quia nonnunquam_, addressed to archbishops and inquisitors, he declared that many still believed in the poverty of Christ in spite of his having p.r.o.nounced such belief a heresy, and that those who entertained it should be treated as heretics. He therefore now orders the prelates and inquisitors to prosecute them vigorously, and though the Franciscans are not specially named, the clause which deprives the accused of all papal privileges and subjects them to the ordinary jurisdictions sufficiently shows that they were the object of the a.s.sault. It is quite possible that this was provoked by some movement among the remains of the moderate Spirituals of Italy--men who came to be known as Fraticelli--who had never indulged in the dangerous enthusiasms of the Olivists, but who were ready to suffer martyrdom in defence of the sacred principles of poverty. Such men could not but have been at once excited by the papal denial of Christ's poverty, and encouraged by finding the Order at large driven into antagonism with the Holy See. Sicily had long been a refuge for the more zealous when forced to flee from Italy. At this time we hear of their crossing back to Calabria, and of John writing to Niccol da Reggio, the Minister of Calabria, savage instructions to destroy them utterly. Lists are to be made out and sent to him of all who show them favor, and King Robert is appealed to for aid in the good work. Robert, in spite of his close alliance with the pope, and the necessity of the papal favor for his ambitious plans, was sincerely on the side of the Franciscans. He seems never to have forgotten the teachings of Arnaldo de Vilanova, and as his father, Charles the Lame, had interfered to protect the Spirituals of Provence, so now both he and his queen did what they could with the angry pope to moderate his wrath, and at the same time he urged the Order to stand firm in defence of the Rule. In the protection which he afforded he did not discriminate closely between the organized resistance of the Order under its general, and the irregular mutiny of the Fraticelli. His dominions, as well as Sicily, served as a refuge for the latter. With the troubles provoked by John their numbers naturally grew. Earnest spirits, dissatisfied with Michele's apparent acquiescence in John's new heresy, would naturally join them. They ranged themselves under Henry da Ceva, who had fled to Sicily from persecution under Boniface VIII.; they elected him their general minister and formed a complete independent organization, which, when John triumphed over the Order, gathered in its recalcitrant fragments and const.i.tuted a sect whose strange persistence under the fiercest persecution we shall have to follow for a century and a half.[153]

On the persecution of these insubordinate brethren Michele da Cesena could afford to look with complacency, and he evidently desired to regard the bull of August, 1327, as directed against them. He maintained his att.i.tude of submission. In June the pope had summoned him from Rome to Avignon, and he had excused himself on the ground of sickness. His messengers with his apologies were graciously received, and it was not until December 2 that he presented himself before John. The pope subsequently declared that he had been summoned to answer for secretly encouraging rebels and heretics, and doubtless the object was to be a.s.sured of his person, but he was courteously welcomed, and the ostensible reason given for sending for him was certain troubles in the provinces of a.s.sisi and Aragon, in which Michele obediently changed the ministers. Until April, 1328, he remained in the papal court, apparently on the best of terms with John.[154]

Meanwhile the quarrel between the empire and the papacy had been developing apace. In the spring of 1326 Louis suddenly and without due preparation undertook an expedition to Italy, at the invitation of the Ghibellines, for his imperial coronation. When he reached Milan in April to receive the iron crown John sternly forbade his further progress, and on this being disregarded, proceeded to excommunicate him afresh. Thus commenced another prolonged series of citations and sentences for heresy, including the preaching of a crusade with Holy Land indulgences against the impenitent sinner. Unmoved by this, Louis slowly made his way to Rome, which he entered January 7, 1327, and where he was crowned on the 17th, in contemptuous defiance of papal prerogative, by four syndics elected by the people, after which, according to usage, he exchanged the t.i.tle of King of the Romans for that of Emperor. As the defender of the faith he proceeded to try the pope on the charge of heresy, based upon his denial of the poverty of Christ. April 14 he promulgated a law authorizing the prosecution and sentence _in absentia_ of those notoriously defamed for treason or heresy, thus imitating the papal injustice of which he himself complained bitterly; and, on the 17th, sentence of deposition was solemnly read to the a.s.sembled people before the basilica of St. Peter. It recited that it was rendered at the request of the clergy and people of Rome; it recapitulated the crimes of the pope, whom it stigmatized as Antichrist; it p.r.o.nounced him a heretic on account of his denying the poverty of Christ, deposed him from the papacy, and threatened confiscation on all who should render him support and a.s.sistance.[155]

As a pope was necessary to the Church, and as the college of cardinals were under excommunication as fautors of heresy, recourse was had to the primitive method of selection: some form of election by the people and clergy of Rome was gone through on May 12, and a new Bishop of Rome was presented to the Christian world in the person of Pier di Corbario, an aged Franciscan of high repute for austerity and eloquence. He was Minister of the province of the Abruzzi and papal penitentiary. He had been married, his wife was still living, and he was said to have entered the Order without her consent, which rendered him "irregular" and led to an absurd complication, for the woman, who had never before complained of his leaving her, now came forward and put in her claims to be bought off. He a.s.sumed the name of Nicholas V., a college of cardinals was readily created for him, he appointed nuncios and legates and proceeded to degrade the Guelfic bishops and replace them with Ghibellines. In the confusion attendant upon these revolutionary proceedings it can be readily imagined that the Fraticelli emerged from their hiding-places and indulged in glowing antic.i.p.ations of the future which they fondly deemed their own.[156]

Although the Franciscan prefect of the Roman province a.s.sembled a chapter at Anagni which p.r.o.nounced against Pier di Corbario, and ordered him to lay aside his usurped dignity, it was impossible that the Order should escape responsibility for the rebellion, nor is it likely that Michele da Cesena was not privy to the whole proceeding. He had remained quietly at Avignon, and John had manifested no abatement of cordiality until April 9, when, on being summoned to an audience, the pope attacked him on the subject of the Chapter of Perugia, which six years before had a.s.serted the poverty of Christ and the apostles. Michele stoutly defended the utterances of the chapter, saying that if they were heretical then Nicholas IV. and the other popes who had affirmed the doctrine were heretics. Then the papal wrath exploded. Michele was a headstrong fool, a fautor of heretics, a serpent nourished in the bosom of the Church; and when the stream of invective had exhausted itself he was placed under constructive arrest, and ordered not to leave Avignon without permission, under pain of excommunication, of forfeiture of office, and of future disability. A few days later, on April 14, in the secrecy of the Franciscan convent, he relieved his feelings by executing a solemn notarial protest, in the presence of William of Ockham, Bonagrazia, and other trusty adherents, in which he recited the circ.u.mstances, argued that the pope either was a heretic or no pope, for either his present utterances were erroneous or else Nicholas IV. had been a heretic; in the latter case Boniface VIII. and Clement V., who had approved the Bull _Exiit qui seminat_, were likewise heretics, their nominations of cardinals were void, and the conclave which elected John was illegal. He protested against whatever might be done in derogation of the rights of the Order, that he was in durance and in just fear, and that what he might be forced to do would be null and void. The whole doc.u.ment is a melancholy ill.u.s.tration of the subterfuges rendered necessary by an age of violence.[157]

Michele was detained in Avignon while the general chapter of the Order was held at Bologna, to which John sent Bertrand, Bishop of Ostia, with instructions to have another general chosen. The Order, however, was stubborn. It sent a somewhat defiant message to the pope and re-elected Michele, requesting him moreover to indicate Paris as the next place of a.s.semblage, to be held, according to rule, in three years, to which he a.s.sented. In view of the drama which was developing in Rome he might reasonably fear for liberty or life. Preparations were made for his escape. A galley, furnished, according to John, by the Emperor Louis, but according to other and more trustworthy accounts, by Genoese refugees, was sent to Aigues-mortes. Thither he fled, May 26, accompanied by Ockham and Bonagrazia. The Bishop of Porto sent by John in hot haste after him, had an interview with him on the deck of his galley, but failed to induce him to return. He reached Pisa on June 9, and there ensued a war of manifestoes of unconscionable length, in which Michele was p.r.o.nounced excommunicate and deposed, and John was proved to be a heretic who had rightfully forfeited the papacy. Michele could only carry on a wordy conflict, while John could act. Bertrand de la Tour, Cardinal of San Vitale, was appointed Vicar-general of the Order, another general chapter was ordered to a.s.semble in Paris, June, 1329, and preparations were made for it by removing all provincials favorable to Michele, and appointing in their places men who could be relied on.

Out of thirty-four who had met in Bologna only fourteen were seen in Paris; Michele was deposed and Gerard Odo was elected in his place; but even under this pressure no declaration condemning the poverty of Christ could be obtained from the chapter. The ma.s.s of the Order, reduced to silence, remained faithful to the principles represented by its deposed general, until forced to acquiescence by the arbitrary measures so freely employed by the pope and the examples made of those who dared to express opposition. Still John was not disposed to relax the Franciscan discipline, and when, in 1332, Gerard Odo, in the hope of gaining a cardinal's hat, persuaded fourteen provincial ministers to join him in submitting a gloss which would have virtually annulled the obligation of poverty, his only reward was the ridicule of the pope and sacred college.[158]

The settlement of the question depended much more upon political than upon religious considerations. Louis had abandoned Rome and established himself in Pisa with his pope, his cardinals, and his Franciscans, but the Italians were becoming tired of their kaiser. It mattered little that in January, 1329, he indulged in the childish triumph of solemnly burning John XXII. in effigy; he was obliged soon after to leave the city, and towards the end of the year he returned to Germany, carrying with him the men who were to defend his cause with all the learning of the schools, and abandoning to their fate those of his partisans who were unable to follow him.[159] The proceedings which ensued at Todi will serve to show how promptly the Inquisition tracked his retreating footsteps, and how useful it was as a political agency in reducing rebellious communities to submission.

The Todini were Ghibelline. In 1327, when John XXII. had ordered Francisco Damiani, Inquisitor of Spoleto, to proceed vigorously against Mucio Canistrario of Todi as a rebel against the Church, and Mucio had accordingly been imprisoned, the people had risen in insurrection and liberated the captive, while the inquisitor had been forced to fly for his life. In August, 1328, they had welcomed Louis as emperor and Pier di Corbario as pope, and had ordered their notaries to use the regnal years of the latter in their instruments; they had, moreover, attacked and taken the Guelf city of Orvieto and, like all the cities which adhered to Louis, they had expelled the Dominicans. In August, 1329, abandoned by Louis, proceedings were commenced against them by the Franciscan, Fra Bartolino da Perugia, the inquisitor, who announced his intention of making a thorough inquest of the whole district of a.s.sisi against all Patarins and heretics, against those who a.s.sert things not to be sins which the Church teaches to be sins, or are minor sins which the Church holds to be greater, against those who understand the Scriptures in a sense different from what the Holy Spirit demands, against those who talk against the state and observance of the Roman Church and its teachings, and against those who have detracted from the dignity and person of the pope and his const.i.tutions. Under this searching examinations were made as to the acts of the citizens during the visit of Louis, any sign of respect paid to him being regarded as a crime, and two sets of prosecutions were commenced--one against the Ghibellines of the city and the other against the "rebellious"

Franciscans. These latter were summoned to reply to five articles--1, If they believed in, favored, or adhered to the Bavarian and the intrusive antipope; 2, If they had marched with a cross to meet these heretics on their entrance into Todi; 3, If they had obeyed or done reverence to the Bavarian as emperor or to P. di Corbario as pope; 4, If they had taught or preached that the const.i.tutions of John were heretical or himself a heretic; 5, If, after Michele da Cesena was condemned and deposed for heresy, they had adhered to him and his errors. These interrogations show how conveniently the religious and political questions were mingled together, and how thorough was the investigation rendered possible by the machinery of the Inquisition. The proceedings dragged on, and, July 1, 1330, John condemned the whole community as heretics and fautors of heresy. July 7 he sent this sentence to the legate, Cardinal Orsini, with instructions to cite the citizens peremptorily and to try them, according to the inquisitorial formula, "_summarie et de plano et sine strepitu et figura_" Under this the Todini finally made submission, the cardinal sent Fra Bartolino and his colleague thither, and the city was reconciled, subject to the papal approval. They had been obliged to make a gift of ten thousand florins to Louis, and now a fine of equal amount was levied upon them, besides one hundred lire imposed on each of one hundred and thirty-four citizens. Apparently the terms exacted were not satisfactory to John, for a papal brief of July 20, 1331, declared the submission of the citizens deceitful, and ordered the interdict renewed.

The last doc.u.ment which we have in the case is one of June 1, 1332, in which the legate sends to the Bishop of Todi a list of one hundred and ninety-seven persons, including Franciscans, parish priests, heads of religious houses, n.o.bles, and citizens, who are ordered to appear before him at Orvieto on June 15, to stand trial on the inquisitions which have been found against them. That the proceedings were pushed to the bitter end there can be no doubt, for when in this year the General Gerard Odo proposed to revoke the commission of Fra Bartolino, John intervened and extended it for the purpose of enabling him to continue the prosecutions to a definite sentence. This is doubtless a fair specimen of the minute persecution which was going on wherever the Ghibellines were not strong enough to defend themselves by force of arms.[160]

As for the unhappy antipope, his fate was even more deplorable. Confided at Pisa by Louis to the care of Count Fazio da Doneratico, the leading n.o.ble of the city, he was concealed for a while in a castle in Maremma.

June 18, 1329, the Pisans rose and drove out the imperialist garrison, and in the following January they were reconciled to the Church. A part of the bargain was the surrender of Pier di Corbario, to whom John promised to show himself a kind father and benevolent friend, besides enriching Fazio for the betrayal of his trust. After making public abjuration of his heresies in Pisa, Pier was sent, guarded by two state galleys, to Nice, where he was delivered to the papal agents. In every town on the road to Avignon he was required publicly to repeat his abjuration and humiliation. August 25, 1330, with a halter around his neck, he was brought before the pope in public consistory. Exhausted and broken with shame and suffering, he flung himself at his rival's feet and begged for mercy, abjuring and anathematizing his heresies, and especially that of the poverty of Christ. Then, in a private consistory, he was made again to confess a long catalogue of crimes, and to accept such penance as might be awarded him. No humiliation was spared him, and nothing was omitted to make his abject recantation complete. Having thus rendered him an object of contempt and deprived him of all further power of harm, John mercifully spared him bodily torment. He was confined in an apartment in the papal palace, fed from the papal table, and allowed the use of books, but no one was admitted to see him without a special papal order. His wretched life soon came to an end, and when he died, in 1333, he was buried in the Franciscan habit. Considering the ferocity of the age, his treatment is one of the least discreditable acts in the career of John XXII. It was hardly to be expected, after the savage vindictiveness of the Ernulphine curse which he had published, April 20, 1329, on his already fallen rival--"May he in this life feel the wrath of Peter and Paul, whose church he has sought to confound! May his dwelling-place be deserted, and may there be none to live under his roof! May his children be orphans, and his wife a widow! May they be driven forth from their hearth-stones to beggary! May the usurer devour their substance, and strangers seize the work of their hands! May the whole earth fight against him, may the elements be his enemies, may the merits of all the saints at rest confound him and wreak vengeance on him through life!"[161]

During the progress of this contest public opinion was by no means unanimous in favor of John, and the Inquisition was an efficient instrumentality in repressing all expression of adverse sentiments. In 1328, at Carca.s.sonne, a certain Germain Frevier was tried before it for blaspheming against John, and stigmatizing his election as simoniacal because he had promised never to set foot in stirrup till he should set out for Rome. Germain, moreover, had declared that the Franciscan pope was the true pope, and that if he had money he would go there and join him and the Bavarian. Germain was not disposed to martyrdom; at first he denied, then, after being left to his reflections in prison for five months, he pleaded that he had been drunk and knew not what he was saying; a further delay showed him that he was helpless, he confessed his offences and begged for mercy.[162]

Another case, in 1329, shows us what were the secret feelings of a large portion of the Franciscan Order, and the means required to keep it in subordination. Before the Inquisition of Carca.s.sonne, Frere Barthelemi Bruguiere confessed that in saying ma.s.s and coming to the prayer for the pope he had hesitated which of the two popes to pray for, and had finally desired his prayer to be for whichever was rightfully the head of the Church. Many of his brethren, he said, were in the habit of wishing that G.o.d would give John XXII. so much to do that he would forget the Franciscans, for it seemed to them that his whole business was to afflict them. It was generally believed among them that their general, Michele, had been unjustly deposed and excommunicated. In a large a.s.sembly of friars he had said, "I wish that antipope was a Dominican, or of some other Order," when another rejoined, "I rejoice still more that the antipope is of our Order, for if he was of another we should have no friend, and now at least we have the Italian," whereat all present applauded. For a while Frere Barthelemi held out, but imprisonment with threats of chains and fasting broke down his resolution, and he threw himself upon the mercy of the inquisitor, Henri de Chamay. That mercy consisted in a sentence of harsh prison for life, with chains on hands and feet and bread and water for food. Possibly the Dominican inquisitor may have felt pleasure in exhibiting a Franciscan prisoner, for he allowed Barthelemi to retain his habit; and it shows the minute care of John's vindictiveness that a year later he wrote expressly to Henri de Chamay reciting that, as the delinquent had been expelled from the Order, the habit must be stripped from him and be delivered to the Franciscan authorities.[163]

In Germany the Franciscans for the most part remained faithful to Michele and Louis, and were of the utmost a.s.sistance to the latter in the struggle. The test was the observance of the interdict which for so many years suspended divine service throughout the empire, and was a sore trial to the faithful. To a great extent this was disregarded by the Franciscans. It was to little purpose that, in January, 1331, John issued a special bull directed against them, deprived of all privileges and immunities those who recognized Louis as emperor and celebrated services in interdicted places, and ordered all prelates and inquisitors to prosecute them. On the other hand, Louis was not behindhand in enforcing obedience by persecution wherever he had the power. An imperial brief of June, 1330, addressed to the magistrates of Aix, directs them to a.s.sist and protect those teachers of the truth, the Franciscans Siegelbert of Landsberg and John of Royda, and to imprison all their brethren whom they may designate as rebels to the empire and to the Order until the general, Michele, shall decide what is to be done with them. This shows that even in Germany the Order was not unanimous, but doubtless the honest Franciscan, John of Winterthur, reflects the feelings of the great body when he says that the reader will be struck with horror and stupor on learning the deeds with which the pope convulsed the Church. Inflamed by some madness, he sought to argue against the poverty of Christ, and when the Franciscans resisted him he persecuted them without measure. The Dominicans encouraged him, and he largely rewarded them. The traditional enmity between the Orders found ample gratification. The Dominicans, to excite contempt for the Franciscans, exhibited paintings of Christ with a purse, putting in his hand to take out money; nay, to the horror of the faithful, on the walls of their monasteries, in the most frequented places, they pictured Christ hanging on the cross with one hand nailed fast, and with the other putting money in a pouch suspended from his girdle. Yet rancor and religious zeal did not wholly extinguish patriotism among the Dominicans; they were, moreover, aggrieved by the sentence of heresy pa.s.sed upon Master Eckart, which may perhaps explain the fact that Tauler supported Louis, as also did Margaret Ebner, one of the Friends of G.o.d, and the most eminent Dominican sister of the day. It is true that many Dominican convents were closed for years, and their inmates scattered and exiled for persistently refusing to celebrate, but others complied unwillingly with the papal mandates. At Landshut they had ceased public service, but when the emperor came there they secretly arranged with the Duke of Teck to a.s.sail their house with torches and threaten to burn it down, so that they might have the excuse of constraint for resuming public worship, and the comedy was successfully carried out. In fact, the General Chapter of 1328 complained that in Germany the brethren in many places were notably negligent in publishing the papal bulls about Louis.[164]

All this, however, was but an episode in the political struggle, which was to be decided by the rivalries between the houses of Wittelsbach, Hapsburg, and Luxemburg, and the intrigues of France. Louis gradually succeeded in arousing and centring upon himself the national spirit, aided therein by the arrogant disdain with which John XXII. and his successors received his repeated offers of qualified submission. When, in 1330, Louis had temporarily secured the support of John of Luxemburg, King of Bohemia, and the Duke of Austria, and they offered themselves as sureties that he would fulfil what might be required of him, provided the independence of the empire was recognized, John retorted that Louis was a heretic and thus incapacitated; he was a thief and a robber, a wicked man who consorted with Michele, Ockham, Bonagrazia, and Marsiglio; not only had he no t.i.tle to the empire, but the state of Christendom would be inconceivably deplorable if he were recognized.

After the death of John in December, 1334, another attempt was made, but it suited the policy of France and of Bohemia to prolong the strife, and Benedict XII. was as firm as his predecessor. Louis was at all times ready to sacrifice his Franciscan allies, but the papacy demanded the right practically to dictate who should be emperor, and by a skilful use of appeals to the national pride Louis gradually won the support of an increasing number of states and cities. In 1338 the convention of Rhense and the Reichstag of Frankfort formally proclaimed as a part of the law of the empire that the choice of the electors was final, and that the papacy had no confirmatory power. The interdict was ordered not to be observed, and in all the states adhering to Louis ecclesiastics were given the option of resuming public worship within eight days or of undergoing a ten years' exile. It was some relief to them in this dilemma that the Roman curia sold absolutions in such cases for a florin.[165]

In the strife between Louis and the papacy the little colony of Franciscan refugees at Munich was of the utmost service to the imperial cause, but their time was drawing to an end. Michele da Cesena died November 29, 1342, his latest work being a long manifesto proving that John had died an unrepentant heretic, and that his successors in defending his errors were likewise heretics; if but one man in Christendom holds the true faith, that man in himself is the Church.

The dithyrambic palinode which pa.s.ses as his death-bed recantation is clearly a forgery, and there can be no doubt that Michele persisted to the end. When dying he handed the seal of the Order over to William of Ockham, who used it as Vicar-general; he had already, in April, 1342, appointed two citizens of Munich, John Schito and Grimold Treslo, as syndics and procurators of the Order, the latter of whom subsequently a.s.sumed the generalate. Bonagrazia died in June, 1347, declaring with the last breath of his indomitable soul that the cause of Louis was righteous. The date of William of Ockham's death is uncertain, but it occurred between 1347 and 1350.[166]

Thus dropped off, one by one, the men who had so gallantly defended the doctrine of the poverty of Christ. As regards the political conceptions which were the special province of Marsiglio and Ockham, their work was done, and they could exercise no further influence over the uncontrollable march of events. With the death of Benedict XII., in 1342, Louis made renewed efforts for pacification, but John of Bohemia was intriguing to secure the succession for his house, and they were fruitless, except to strengthen Louis by demonstrating the impossibility of securing terms tolerable to the empire. Still the intrigue went on, and in July, 1346, the three ecclesiastical electors, Mainz, Treves, and Cologne, with Rodolph of Saxony, and John of Bohemia, a.s.sembled at Rhense under the impulsion of Clement VI. and elected the son of John, Charles Margrave of Moravia, as a rival king of the Romans. The movement, however, had no basis of popular support, and when Louis hastened to the Rhinelands all the cities and nearly all the princes and n.o.bles adhered to him. Had the election been postponed for a few weeks it would never have taken place, for the next month occurred the battle of Crecy, where the gallant knight, John of Bohemia, died a chivalrous death, Charles, the newly-elected king, saved his life by flight, and French influence was temporarily eclipsed. Thus unauspiciously commenced, the reign of Charles IV. had little promise of duration, when, in October, 1347, Louis, while indulging in his favorite pastime of hunting, was struck with apoplexy and fell dead from his horse. The hand of G.o.d might well be traced in the removal of all the enemies of the Holy See, and Charles had no further organized opposition to dread.[167]

Desirous of obtaining the fullest advantage from this unlooked-for good-fortune, Clement VI. commissioned the Archbishop of Prague and the Bishop of Bamberg to reconcile all communities and individuals who had incurred excommunication by supporting the Bavarian, with a formula of absolution by which they were obliged to swear that they held it heresy for an emperor to depose a pope, and that they would never obey an emperor until he had been approved by the pope. This excited intense disgust, and in many places it could not be enforced. The teachings of Marsiglio and Ockham had at least borne fruit in so far that the papal pretensions to virtually controlling the empire were disdainfully rejected. The German spirit thus aroused is well exemplified by what occurred at Basle, a city which had observed the interdict and was eager for its removal. When Charles and the Bishop of Bamberg appeared before the gates they were received by the magistrates and a great crowd of citizens. Conrad of Barenfels, the burgomaster, addressed the bishop: "My Lord of Bamberg, you must know that we do not believe, nor will we confess, that our late lord, the Emperor Louis, ever was a heretic.

Whomsoever the electors or a majority of them shall choose as King of the Romans we will hold as such, whether he applies to the pope or not, nor will we do anything else that is contrary to the rights of the empire. But if you have power from the pope and are willing to remit all our sins, so be it." Then, turning to the people, he called out, "Do you give to me and to Conrad Munch power to ask for the absolution of your sins?" The crowd shouted a.s.sent; the two Conrads took an oath in accordance with this; divine services were resumed, and the king and bishop entered the town.[168]

Yet the question as to the poverty of Christ, which had been put forward by John and Louis as the ostensible cause of quarrel, and which had been so warmly embraced by a portion at least of the German Franciscans, sank completely out of sight north of the Alps with the death of Louis and the extinction of the Munich colony of refugees. Germany had her own hordes of mendicants, regular and irregular, in the Beguines and Beghards, who seem to have troubled themselves but little about points so purely speculative; and though we occasionally hear of Fraticelli in those regions, it is rather as a convenient name employed by monkish chroniclers than as really representing a distinctive sect.

It was otherwise in the South, and especially in Italy, the native home of Franciscanism and of the peculiar influences which moulded the special ascetic development of the Order. There the impulses which had led the earlier Spirituals to endure the extremity of persecution in vindication of the holiness of absolute poverty were still as strong as ever. Under Boniface and Clement and during the earlier years of John its professors had lain in hiding or had sought the friendly refuge of Sicily. In the confusion of the Franciscan schism they had emerged and multiplied. With the downfall of the antipope and the triumph of John they were once more proscribed. In the quarrel over the poverty of Christ, that tenet had naturally become the distinguishing mark of the sectaries, and its condemnation by John necessarily entailed the consequence of denying the papal authority and a.s.serting the heresy of the Holy See. Yet there can be no doubt that among the austerer members of the orthodox Order who accepted the definitions of the papacy there was much sympathy felt for the rebellious dissidents. Resistance to the imperious will of John XXII. having failed, there were abundant stories of visions and miracles circulated from convent to convent, as to the wrath of G.o.d and of St. Francis visited upon those who infringed upon the holy vow of poverty. The _Liber Conformitatum_ is manifestly the expression of the aspirations of those who wished to enforce the Rule in all its strictness as the direct revelation of the Holy Spirit. Such men felt that the position of their proscribed brethren was logically correct, and they were unable to reconcile the decrees of Nicholas III.

with those of John XXII. One of these, described as a man much beloved of G.o.d, applied to St. Birgitta to resolve his doubts, whereupon she had two visions in which the Virgin sent him her commands to say to all who believed that the pope was no pope, and that priests do not truly consecrate the host in the ma.s.s, that they were heretics filled with diabolical iniquity. All this points to a strong secret sympathy with the Fraticelli which extended not only among the people, but among the friars and occasionally even among the prelates, explaining the ability of the sectaries to maintain their existence from generation to generation in spite of almost unremitting persecution by the Inquisition.[169]

In 1335, one of the earliest cares of Benedict XII. after his accession was the repression of these _Fratres de paupere Vita_, as they styled themselves. They still in many places publicly displayed their contumacy by wearing the short and narrow gowns of the Spirituals. They still held Michele to be their general, insulted the memory of John XXII., and were earnestly and successfully engaged in proselytism. Moreover, they were openly protected by men of rank and power. All the inquisitors, from Treviso and Lombardy to Sicily, were commanded to free the Church from these impious hypocrites by vigorous action, and directions were sent to the prelates to lend efficient a.s.sistance. There were some, at least, of the latter who did not respond, for in 1336 Francesco, Bishop of Camerino, and Giacopo, Bishop of Firmo, were summoned to answer for favoring the sectaries and permitting them to live in their dioceses.

The whole Order, in fact, was still infected with these dangerous doctrines, and could not be brought to view the dissidents with proper abhorrence. Benedict complained that in the kingdom of Naples many Franciscan convents gave shelter to these perverse brethren, and in a bull regulating the Order issued this same year he alludes to those among them who wear peculiar vestments and, under a pretended exterior of sanct.i.ty, maintain heresies condemned by the Church of Rome; all such, together with those who protect them, are to be imprisoned until they submit. It was not always easy to enforce obedience to these mandates. The Bishop of Camerino was stubborn, and the next year, 1337, Fra Giovanni di Borgo, the inquisitor of the Mark of Ancona, was instructed to proceed severely against him and other fautors of these heretics. By his active operations Fra Giovanni incurred the ill-will of the n.o.bles of his district, who had sufficient influence with the general, Gerard Odo, to procure his replacement by his a.s.sociate Giacomo and subsequently by Simone da Ancona, but the Cardinal Legate Bertrand intervened, and Benedict restored him with high encomiums on his efficiency. Although persecution was thus active, it is probable that few of the sectaries had the spirit of martyrdom, and that they recanted under pressure, but there was no hesitation in inflicting the full punishment of heresy on those who were persistent. June 3, 1337, at Venice, Fra Francesco da Pistoia was burned for pertinaciously a.s.serting the poverty of Christ in contempt of the definitions of John XXII., nor was he the only victim.[170]

The test of heresy, as I have said, was the a.s.sertion that Christ and the apostles held no property. This appears from the abjuration of Fra Francesco d' Ascoli in 1344, who recants that belief and declares that in accordance with the bulls of John XXII. he holds it to be heretical.

That such continued to be the customary formula appears from Eymerich, who instructs his inquisitor to make the penitent declare under oath, "I swear that I believe in my heart and profess that our Lord Jesus Christ and his apostles while in this mortal life held in common the things which Scripture declares them to have had, and that they had the right of giving, selling, and alienating them."[171]

The heresy was thus so purely an artificial one, created by the Holy See, that perhaps it is not difficult to understand the sympathy excited by these poor and self-denying ascetics, who bore all the external marks of what the Church had for ages taught to be exceeding holiness.

Camerino continued to be a place of refuge. In 1343 Clement VI. ordered the Bishops of Ancona and Osimo to cite before him within three months Gentile, Lord of Camerino, for various offences, among which was protecting the Fraticelli, impeding the inquisitors in the prosecution of their duties, and despising for several years the excommunication which they had p.r.o.nounced against him. Even the inquisitors themselves, especially in Franciscan districts, were not always earnest in the work, possibly because there was little prospect of profitable confiscations to be procured from those who regarded the possession of property as a sin, and in 1346 Clement found himself obliged to reprove them sharply for their tepidity. In such districts the Fraticelli showed themselves with little concealment. When, in 1348, Cola di Rienzo fled from Rome after his first tribuneship, he betook himself to the Fraticelli of Monte Maiella; he was charmed with their holiness and poverty, entered the Order as a Tertiary, and deplored that men so exemplary should be persecuted by the pope and the Inquisition. Tuscany was full of them. It was in vain that about this period Florence adopted severe laws for their repression, placing them under the ban, empowering any one to capture them, and deliver them to the Inquisition, and imposing a fine of five hundred lire on any official declining, when summoned by the inquisitors, to a.s.sist in their arrest. The very necessity of enacting such laws shows how difficult it was to stimulate the people to join the persecution. Even this appears to have been ineffectual. There is extant a letter from Giovanni delle Celle of Vallombrosa to Tommaso di Neri, a Fraticello of Florence, in which the former attacks the fatuity of the latter in making an idol of poverty; the letter was answered and led to a controversy which seems to have been conducted openly.[172]

Yet, trivial as was apparently the point at issue, it was impossible that men could remain contentedly under the ban of the Church without being forced to adopt principles destructive of the whole ecclesiastical organization. They could only justify themselves by holding that they were the true Church, that the papacy was heretical and had forfeited its claim of obedience, and could no longer guide the faithful to salvation. It is an interesting proof of the state of public opinion in Italy, that in spite of the thoroughly organized machinery of persecution, men who held these doctrines were able to disseminate them almost publicly and to make numerous proselytes. About the middle of the century they circulated throughout Italy a doc.u.ment written in the vernacular, "so that it can be understood by every one," giving their reasons for separating themselves from pope and prelate. It is singularly temperate in tone and logical in structure. The argument is drawn strictly from Scripture and from the utterances of the Church itself, and from even the standpoint of a canonist it is unanswerable.

There are no apocalyptic hysterics, no looking forward to Antichrist or to new ages of the world, no mysticism. There is not even any reference to St. Francis, nor any claim that his Rule is inspired and inviolable.

Yet none the less the whole body of the Church is declared to be heretic, and all the faithful are summoned to cut loose from it.

The reasons alleged for this are three--First, heresy; second, simony; third, fornication. As to the first, John XXII. is proved to be a heretic by the bulls p.r.o.nouncing heretical the doctrine that Christ and the apostles possessed nothing. This is easily done by reason of the definitions of the previous popes confirmed by the Council of Vienne.

The corollary of course follows that all his successors and their cardinals are heretics. As regards simony, the canons of the Decretum and the utterances of the doctors are quoted to show that it is heresy.

As regards fornication, it was easy to cite the canons embodying the Hildebrandine doctrine that the sacraments of fornicating priests are not to be received. It is true that there are many priests who are not fornicators, but there are none who are not simonists--who have not given or received money for the sacraments. Even if he could be found who is innocent on all these heads, it would be necessary for him to separate himself from the rest, for, as Raymond of Pennaforte shows in his Summa, those are guilty of mortal sin and idolatry who receive the sacraments of heretics. The Fraticelli, therefore, have been obliged to withdraw from a heretical church, and they issue this manifesto to justify their course. If in any way it is erroneous, they ask to have the error pointed out; and if it is correct, the faithful are bound to join them, because, after the facts are known, a.s.sociation with prelates and clergy thus heretical and excommunicate will involve in heresy all who are guilty of it.[173]

All the Fraticelli, however, were not uniformly agreed upon all points.

In the above doc.u.ment a leading argument is drawn from the a.s.sumed vitiation of the sacraments in polluted hands--a dangerous tenet, constantly recurring to plague the successors of Hildebrand--which we do not find in other utterances of the sectaries. In fact, we find them, in 1362, divided into two branches, one of which recognized as its leader Tommaso, ex-Bishop of Aquino, and held that as John XXII. and his successors were heretics, the sacrament of ordination derived from them was void, and reordination was required of all ecclesiastics entering the sect. The other, which took its name from Felipe of Majorca, was regularly organized under a general minister, and, while equally regarding the popes as heretics, recognized the ordinations of the establishment. All branches of the sect, however, drew ample store of reasons from the venality and corruption of the Church, which was doubtless their most convincing argument with the people. There is extant a letter in the vulgar tongue from a frate to two female devotees, arguing, like the more formal manifesto, that they are bound to withdraw from the communion of the heretical church. This is the beast with seven horns, which are: 1, supreme pride; 2, supreme cruelty; 3, supreme folly or wrath; 4, supreme deceit and inimitable falsehood; 5, supreme carnality or l.u.s.t; 6, supreme cupidity or avarice; 7, supreme hatred of truth, or malice. The ministers of this heretic church have no shame in publicly keeping concubines, and in selling Christ for money in the sacraments. This letter further indicates the legitimate descent of the Fraticelli from the Spirituals by a quotation from Joachim to show that St. Francis is Noah, and the faithful few of his children are those who are saved with him in the Ark.[174]

A still closer connection may be inferred from a bull of Urban V., issued about 1365, instructing inquisitors to be active in exterminating heretics, and describing for their information the different heresies.

The Fraticelli are represented as indulging in gluttony and lasciviousness under the cover of strict external sanct.i.ty, pretending to be Franciscan Tertiaries, and begging publicly or living in their own houses. It is possible, however, that his description of their holding a.s.semblies in which they read Olivi's "Postil on the Apocalypse" and his other works, but chiefly the account of his death, is rather borrowed from Bernard Gui's account of the Spirituals of Languedoc, than a correct statement of the customs of the Fraticelli of his time.[175]

Of the final shape which the heresy a.s.sumed we have an authoritative account from its ruthless exterminator, the Inquisitor Giacomo della Marca. In his "Dialogue with a Fraticello," written about 1450, there is no word about the follies of the Spirituals, or any extraneous dogmas.

The question turns wholly on the poverty of Christ and the heresy of John's definitions of the doctrine. The Fraticelli stigmatize the orthodox as Joannistae, and in turn are called Michaelistae, showing that by this time the extravagances of the Spirituals had been forgotten, and that the heretics were the direct descendants of the schismatic Franciscans who followed Michele da Cesena. The disorders and immorality of the clergy still afforded them their most effective arguments in their active missionary work. Giacomo complains that they abused the minds of the simple by representing the priests as simonists and concubinarians, and that the people, imbued with this poison, lost faith in the clergy, refused to confess to them, to attend their ma.s.ses, to receive their sacraments, and to pay their t.i.thes, thus becoming heretics and pagans and children of the devil, while fancying themselves children of G.o.d.[176]

The Fraticelli thus formed one or more separate organizations, each of which a.s.serted itself to be the only true Church. In the scanty information which we possess, it is impossible to trace in detail the history of the fragmentary parts into which they split, and we can only say in general terms that the sect did not consist simply of anchorites and friars, but had its regular clergy and laity, its bishops and their supreme head or pope, known as the Bishop of Philadelphia, that being the name a.s.signed to the community. In 1357 this position was filled by Tommaso, the ex-Bishop of Aquino; chance led to the discovery of such a pope in Perugia in 1374; in 1429 we happen to know that a certain Rainaldo filled the position, and shortly after a frate named Gabriel.

There is even talk of a chief of the laity who styled himself Emperor of the Christians.[177]

It was in vain that successive popes ordered the Inquisition to take the most active measures for the suppression of the sect, and that occasional holocausts rewarded their exertions, as when, under Urban V.

nine were burned at Viterbo, and in 1389 Fra Michele Berti de Calci suffered the same fate at Florence. This last case reveals in its details the popular sympathy which favored the labors of the Fraticelli.

Fra Michele had been sent to Florence as a missionary by a congregation of the sect which met in a cavern in the Mark of Ancona. He preached in Florence and made many converts, and was about leaving the city, April 19, when he was betrayed by five female zealots, who sent for him pretending to seek conversion. His trial was short. A colleague saved his life by recantation, but Michele was firm. When brought up in judgment to be degraded from the priesthood he refused to kneel before the bishop, saying that heretics are not to be knelt to. In walking to the place of execution many of the crowd exchanged words of cheer with him, leading to considerable disturbance, and when tied to a stake in a sort of cabin which was to be set on fire, a number put their heads inside to beg him to recant. The place was several times filled with smoke to frighten him, but he was unyielding, and after his incremation there were many people, we are told, who regarded him as a saint.[178]

Proceedings such as this were not likely to diminish the favor with which the Fraticelli were popularly regarded. The two Sicilies continued to be thoroughly interpenetrated with the heresy. When, in 1362, Luigi di Durazzo made his abortive attempt at rebellion, he regarded the popularity of the Fraticelli as an element of sufficient importance for him to publicly proclaim sympathy with them, to collect them around him, and have Tommaso of Aquino celebrate ma.s.s for him. Francesco Marchisio, Archdeacon of Salerno, was a Fraticello, in spite of which he was elevated to the see of Trivento in 1362, and occupied it till his death about twenty years later. In 1372 Gregory XI. was shocked to learn that in Sicily the bones of Fraticelli were venerated as the relics of saints, that chapels and churches were built in their honor, and that on their anniversaries the populace flocked thither with candles to worship them; but it is not likely that his instructions to the inquisitors to put an end to these unseemly manifestations of mistaken piety were successful. At Perugia, in 1368, the magistrates were induced to throw many of the Fraticelli into prison, but to so little purpose that the people persisted in regarding them as the true children of St. Francis and in giving them shelter, while the Franciscans were despised on account of the laxity of their observance, the luxury of their houses, the costliness of their vestments, and the profusion of their table.

They were ridiculed and insulted in the streets until they scarce dared to venture in public; if one chanced to let the collar of his shirt show above his gown, some one would pull up the linen and ask the jeering crowd if this was the austerity of St. Francis. As a last resort, in 1374, they sent for Paoluccio of Foligno and a public disputation was arranged with the Fraticelli. Paoluccio turned the tide of popular favor by proving that obedience to the pope was of greater moment than obedience to the Rule, and the Fraticelli were driven from the town.

Even then the Inquisition seems not to have dared to prosecute them.[179]

The proselyting efforts of the Fraticelli were by no means confined to Italy. Believing themselves the only true Church, it was their duty to carry salvation throughout the world, and there were earnest spirits among them who were ready to dare as much as the orthodox among the infidels and barbarians. Already, in 1344, Clement VI. found himself obliged to address the archbishops, bishops, and all the faithful throughout Armenia, Persia, and the East, warning them against these emissaries of Satan, who were seeking to scatter among them the seeds of error and schism. He had no inquisitors to call upon in those regions, but he ordered the prelates to inquire after them and to punish them, authorizing them, with a singular lack of perception, to invoke, if necessary, the aid of the secular arm. The Fraticelli made at least one convert of importance, for in 1346 Clement felt himself obliged to cite for appearance within four months no less a personage than the Archbishop of Seleucia, who, infected with pseudo-minorite errors, had written in Armenian and was circulating throughout Asia a postil on St.

John in which he a.s.serted the forbidden doctrine of the poverty of Christ. In 1354 Innocent VI. heard of Fraticellian missionaries laboring among the Chazars of the Crimea, and he forthwith ordered the Bishop of Caffa to repress them with inquisitorial methods. In 1375 Gregory XI.

learned that they were active in Egypt, Syria, and Asia, and he promptly ordered the Franciscan provincial of those regions to enforce on them the severity of the laws. One, named Lorenzo Carbonello, had ventured to Tunis, to infect with his heresy the Christians of that kingdom, whereupon Gregory commanded Giacomo Patani and Guillen de Ripoll, the captains of the Christian troops in the service of the Bey of Tunis, to seize him and send him in chains to the Archbishop of Naples or of Pisa.

Doubtless, if the command was obeyed, it led the unthinking Moslem to thank Allah that they were not Christians.[180]

In Languedoc and Provence the rigorous severity with which the Spirituals had been exterminated seems to have exercised a wholesome influence in repressing the Fraticelli, but nevertheless a few cases on record shows the existence of the sect. In 1336 we hear of a number confined in the papal dungeons of Avignon--among them a papal chaplain--and that Guillaume Lombard, the judge of ecclesiastical causes, was ordered to exert against them the full severity of the laws. In 1354 two Tuscan Fraticelli, Giovanni da Castiglione and Francesco d' Arquata, were arrested at Montpellier for holding that John XXII. had forfeited his authority by altering the definitions of the bull _Exiit_, and that his successors were not the true Church. Innocent VI. caused them to be brought before him, but all efforts to make them recant were vain; they went tranquilly to the stake, singing _Gloria in excelsis_, and were reverenced as martyrs by a large number of their brethren. Two others, named Jean de Narbonne and Maurice had not long before met the same fate at Avignon. In northern France we hear little of the heresy. The only recorded case seems to be that of Denis Soulechat, a professor of the University of Paris, who taught in 1363 that the law of divine love does away with property, and that Christ and the apostles held none. Summoned by the Inquisitor Guillaume Rochin, he abjured before the Faculty and then appealed to the pope. At Avignon, when he endeavored to purge himself before an a.s.sembly of theologians, he only added new errors to his old ones, and was sent back to the Cardinal of Beauvais and the Sorbonne with orders to make him recant, and to punish him properly with the advice of the inquisitor. In 1368 he was forced to a public abjuration.[181]

In Spain a few cases show that the heresy extended across the Pyrenees.

In Valencia, Fray Jayme Justi and the Tertiaries Guillermo Gelabert and Marti Petri, when arrested by R. de Masqueta, commissioner of the Inquisitor Leonardo de Puycerda, appealed to Clement VI., who ordered the Bishop of Valencia to release them on their giving bail not to leave the city until their case should be decided at Avignon. They must have had wealthy disciples, for security was furnished in the heavy sum of thirty thousand sols, and they were discharged from prison. The papal court was in no hurry with the case--probably it was forgotten--when, in 1353, Clement learned that the two Tertiaries were dead, and that Justi was in the habit of leaving the city and spreading his pestiferous doctrines among the people. He therefore ordered Hugo, Bishop of Valencia, and the Inquisitor Nicolas Roselli to prosecute the case forthwith. Justi must have recanted, for he was merely imprisoned for life, while the bones of the two Tertiaries were dug up and burned. Even more obdurate was Fray Arnaldo Mutaner, who for nineteen years infected Puycerda and Urgel with the same heresy. He was contumacious and refused to appear when summoned to abjure. After consultation with Gregory XI., Berenger Darili, Bishop of Urgel, condemned him, and so did Eymerich.

Pursuit apparently grew hot, and he fled to the East. The last we hear of him is in 1373, when Gregory ordered his vicar, the Franciscan Arnaud, to seize him and send him in chains to the papal court, but whether the effort was successful we have no means of knowing. A bull of Martin V. in 1426 shows the continued existence of Fraticelli in Aragon and Catalonia, and the necessity of active measures for their extirpation.[182]

It was probably a heresy of the same nature which, in 1442, was discovered in Durango, Biscay. The heresiarch was the Franciscan Alonso de Mella, brother of Juan, Cardinal-bishop of Zamora, and the sectaries were known as Cerceras. The story that Alonso taught indiscriminate s.e.xual intercourse is doubtless one of the customary exaggerations. King Juan II., in the absence of the Inquisition, sent the Franciscan, Francisco de Soria, and Juan Alonso Cherino, Abbot of Alcala la Real, to investigate the matter, with two alguazils and a sufficient force. The heretics were seized and carried, some to Valladolid and some to Santo Domingo de la Calcada, where torture was used to extract confession, and the obstinate ones were burned in considerable numbers. Fray Alonso de Mella, however, managed to escape and fled to Granada, it is said, with some of his girls; but he did not avert his fate, for he was _acanavereado_ by the Moors--that is, put to a lingering death with pointed sticks. The affair must have made a profound impression on the popular mind, for even until modern times the people of Durango were reproached by their neighbors with the "_autos de Fray Alonso_" and in 1828 an overzealous alcalde, to obliterate all record of the matter, burned the original doc.u.ments of the process, which till then had reposed quietly among the records of the parish church.[183]