Europe's inner demons

53 Some serious modern historians think that libertine consequences were drawn; but the weightiest piece of evidence adduced — the confessions of two captured Catharist leaders as summarized by Geoffroy de Vigeois (Chronicon, in M. Bouquet, Recueil des historiens des Gaules et de la France, vol. XII, p. 449) and by Geoffroy d’Auxerre (ed. J. Leclercq, in Studia Anselmiana, Fasc. 31, Rome, 1953, p. 196) — seems to me very dubious evidence indeed. Nothing in the panoply of sources displayed by e.g. G. Koch, Frauenfrage und Ketzertum im Mittelalter, Berlin, 1962, pp. 113-21, proves that the Cathars practised promiscuity, let alone that they held orgies.

54 See, for instance, the mid-thirteenth century Summa contra hereticos, by the Milanese Franciscan Jacobo de Capellis, published by C. Molinier in his “Rapport.... sur une mission executée en Italie”, in Archives des Missions scientifiques et littéraires, 3rd series, vol. XIV, Paris, 1888, pp. 133–336. The relevant passage is at pp. 289-90.

55 See above, p. 9.

56 Cf. F. Baethgen, “Franziskanische Studien”, reprinted in his Mediaevalia: Aufsätze, Nachrufe, Besprechungen, Stuttgart, 1960, pp. 331-41.

57 An exception was the late Rev. Montague Summers; see A History of witchcraft and demonology, London and New York, 1926, p. 25.

58 Cf. C. H. Lea, The Inquisition of the middle ages, vol. II, p. 358.

59 See above, p. 30.

60 Some of these sources are mentioned in the first section of this chapter. Others are: Gesta Treverorum, Continuatio IV, in MGSS vol. XXIV, p. 401; and the second part of the document entitled Manichaei cujusdam confessio, in I. von Döllinger, Beiträge zur Sektengeschichte, vol. II, Munich, 1890, pp. 370-3.

61 See N. G. Garsoïan, The Paulician heresy. A study of the origin and development of Paulicianism in Armenia and the eastern provinces of the Byzantine Empire, The Hague and Paris, 1967 (esp. pp. 232-3).

62 See above, p. 18.

63 See J. B. Russell, Dissent and reform in the early middle ages, Berkeley and Los Angeles, 1965, pp. 205-15; and works listed below, n. 67. The date at which Bogomile influence reached the West has been much debated; but even those who believe that it did so in the eleventh century admit that at that time it must have been confined to ethics and ritual; cf. C. Thouzellier, “Tradition et résurgence dans l’hérésie mediévale”, in Hérésies et sociétés dans l’Europe pre-industrielle, 11^e-18^e siécles, ed.J. Le Goff, Paris and The Hague, 1968, pp. 10516. Western heresy knows nothing of Dualist metaphysics before the midthirteenth century.

64 See above, p. 22.

65 Radulphus Ardens, Homilia XIX in Dominica VIII post Trinitatem, in Pat. lat., vol. 155, col. 2011.

66 Geoffroy de Vigeois, loc. cit.

67 Standard works on the Dualist religion, of relatively recent date, are: D. Obolensky, The Bogomils, Cambridge, 1948; H. Söderberg, La religion des Cathares, Uppsala, 1949; A. Borst, Die Katharer, Stuttgart, 1953. For a comprehensive bibliography: H. Grundmann, Bibliographic zur Ketzergeschichte des Mittelalters, 1900-66 (Sussidi Eruditi No. 20), Rome, 1967, pp. 23–41.

68 See below, p. 177.

CHAPTER FOUR: CHANGING VIEWS OF THE DEVIL AND HIS POWERS

— 1 —

1 G. Roskoff, Geschichte des Teufels, Leipzig, 1869, though inevitably dated, is still the fullest general history of ideas about Satan and the demonic hosts. The same ground is covered more briefly by E. Langton, Satan, a portrait, London, 1945, and H. A. Kelly, Towards the death of Satan, London, 1968. For the development of Christian and Jewish ideas down to the New Testament see also E. Langton, Essentials of demonology, London, 1949.

2 Amos 3:6.

3 Isaiah 45:7.

4 See H. V. Kluger, Satan in the Old Testament, trans. H. Nagel, Northwestern University Press, Evanston, U.S.A., 1967.