Note 75 — Chapter III · THE CATHARI.
Reading edition
Processus contra Valdenses (Archivio Storico Italiano, 1865, Nos. 38, 39).—S. Bernardi Serm. in Cantica lxv. cap. 5; lxvi. cap. 1.—Gregor. Fanens Disputat. cap. 17.—Anon. Passaviens. contra Waldens. cap. 7.—Radulf. Coggeshall. Chron. Anglic. (D. Bouquet, XVIII. 93).—Concil. Remens. ann. 1157, c. 1.—Ecberti Schonaug. contra Catharos Serm. i. cap. 1.—Cunitz, Beiträge zu den theol. Wissenschaften, 1852, B. IV. pp. 4, 12-14.—Lucæ Tudens. de altera Vita Lib. II. cap. 9; Lib. III. cap. 5.—Lami, Antichità Toscane, p. 550.
The Cathari probably had Romance versions of the New Testament as early as 1178, when we find the cardinal legate disputing at Toulouse with two Catharan bishops whose ignorance of Latin was a subject of ridicule, while they seem to have been ready enough with Scripture.—Roger. Hoveden. Annal. ann. 1178. See also Molinier, Annales de la Faculté des lettres de Bordeaux, 1883, No. 3.
Abbot Joachim bears testimony to the external virtues of the Cathari of Calabria, and the advantage which they derived from the vices of the clergy.—Tocco, L’Eresia nel Medio Evo, p. 403.
The story of the sacrament made from the bodies of children born of promiscuous intercourse was widely circulated and variously applied. It was related in the eleventh century of the Euchitæ by Psellus (De Operat. Dæmon.) and continued to be told of successive heretics—even of the Templars.