Chapter 27

[584]Æn. Sylvii Hist. Bohem. c. 58.--Ejusd. Epist. xix. (Opp. inedd. p. 397).--Raynald. ann. 1448, No. 3-5.[585]Ægid. Carlerii. Lib. de Legation. (Monument. Conc. Gen. Sæc. XV. T. I. pp. 691, 694).--Cochlæi Hist. Hussit. Lib.XII. ann. 1462.--Wadding, ann. 1452, No. 1-4.--Raynald. ann. 1446, No. 3, 4; ann. 1447, No. 5-7.--Harduin. VIII. 1307-9. The papal view of the permission to use the cup, as set forth by Pius II. (Æneas Sylvius) in 1464, was that it was only conceded to those accustomed to it until the Council of Basle should decide the question. Had this been observed those who used it would in time have died out, and it was an infraction of the agreement to give it to children and new communicants, through whom the custom was perpetuated.--Æn. Sylvii Epist. lxxi. (Opp. inedd. pp. 465).[586]Loserth, Mittheilungen des Vereins für Gesch. der Deutschen in Böhmen, 1885, pp. 102-4, 107.--Wadding. ann. 1436, No. 1-11.--Ægid. Carlerii. Lib. de Legation. (Mon. Conc. Gen. Sæc. XV. T. I. p. 691).[587]Wadding. ann. 1437, No. 6-12.--Synodd. Strigonens. ann. 1450, 1480 (Batthyani Legg. Eccles. Hung. III. 481, 557).[588]Wadding. ann. 1437, No. 13-21; ann. 1438, No. 12-16; ann. 1439, No. 41-6; ann. 1440, No. 7; ann. 1444, No. 44; ann. 1446, No. 10.--Herburt de Fulstin Statuta Regni Poloniæ, Samoscii, 1597, p. 192.--Raynald. ann. 1446, No. 10.--Theiner Monument. Slavor. Meridian. I. 394.[589]Æn. Sylvii. Epistt. 130, 246-7, 259, 404 (Ed. 1571, pp. 667, 782-3, 788, 947).--Wadding. ann. 1455, No. 2; ann. 1456, No. 11-12. In George Podiebrad’s letter of 1468 to his son-in-law Matthius Corvinus, complaining of his treatment by the Holy See, he says, “In truth there were formerly in Bohemia many errors concerning the sacrament, and also concerning the ornaments and vestments in administering the rite, and the veneration of saints, but by divine grace these have been so reduced that there is scarcely any difference now existing with the Roman Church. By comparing what was customary thirty or forty years ago with the present, it will be seen that little remains to do in comparison with what has been accomplished.”--D’Achery Spieileg. III. 834. A notable part of this retrogression occurred in 1454, when edicts were issued in the name of Ladislas, with the consent of Rokyzana, ordering that the epistles and gospels, in the canon of the mass, should be recited in Latin and not in the vulgar tongue; that confession should be a prerequisite to communion; that children should not receive communion without due preparation; that the blood of the Eucharist should not be carried beyond the churches for fear of accidents; that no one should administer it without letters authenticating his priesthood; that no marriage should be celebrated without banns published in full church.--Chron. Cornel. Zantfliet. ann. 1454 (Martene Ampl. Coll. V. 486-7).[590]Wadding. ann. 1451, No. 1-16; ann. 1452, No. 34.[591]Wadding. ann. 1451, No. 17-20; ann. 1452, No. 18, 26; ann. 1453, No. 2-8.[592]Wadding. ann. 1451, No. 24-36; ann. 1452, No. 1, 12,--Sommersberg Silesiac. Rer. Scriptt. I. 84-5.--Cochlæi Hist. Hussit. Lib.X. ann. 1451.[593]Wadding. ann. 1452, No. 2-4, 13-14.--Cochlæi Hist. Hussit. Lib.XI. ann. 1452.[594]Chron. Glassberger ann. 1452.[595]Wadding, ann. 1453, No. 9-10; ann. 1254, No. 12-13, 17-19--Chron. Cornel. Zantfliet (Martene Ampl. Coll. V. 486-7).--Æn. Sylvii Epist. 404 (Ed. 1571, p. 947).[596]Wadding, ann. 1254, No. 7-12; ann. 1255, No. 2-7--Æn. Sylv. Epist. 405 (p. 947).--Ejusd. Epistt. xxxix.-xliii., xlvi., lviii., lx. (Opp. inedd. pp. 415-24. 426-9, 440-1, 448).[597]Wadding, ann. 1455, No. 8-13; ann. 1456, No. 9-12.[598]Wadding. ann. 1456, No. 16-67, 83-4.--Æn. Sylv. Hist. Bohem. cap. lxv. Six several attempts were made, at various times, to canonize Capistrano, but the fates were against it. The earlier efforts were neutralized by the opposition of the legate, Nicholas of Cusa, and the jealousy of the rival orders of Dominicans and Conventual Franciscans. Repeated requests came from Germany, but they remained unheeded. In 1462 urgent letters were written by Frederic III., the Margrave of Brandenburg, and innumerable bishops and magistrates of cities from Cracow to Ratisbon; these were intrusted to a Franciscan friar to take to Rome, but he died on the road, and confided them to a knight of Assisi. The latter brought them to his home, and then departed for Germany, where he died. The trunk containing them was piously preserved by his descendants until, towards the middle of the seventeenth century, Wadding chanced to see it, and took the letters to Rome, in the hopes of their still accomplishing their object. At the inquest held by Leo X. a classified record of the miracles wrought by the thaumaturge shows, of dead brought to life, more than thirty; of deaf made to hear, three hundred and seventy; of blind restored to sight, one hundred and twenty-three; of cripples and gouty persons cured, nine hundred and twenty, and miscellaneous cases innumerable. This resulted in his admission to the inferior order of the Blessed, to be worshipped by the Franciscans of the diocese of Capistrano. In 1622 Gregory XV. enlarged his cult to the whole Franciscan Order; and in 1690 Alexander VIII. enrolled him in the calendar of saints.--Wadding, ann. 1456, No. 114-22; ann. 1462, No. 29-78.--Weizfäcker, ap. Herzog’s Real Encyklop. s. v.[599]Wadding, ann. 1457, No. 5, 10; ann. 1461, No. 1-2; ann. 1465, No. 6; ann. 1467, No. 5.[600]Æn. Sylvii Epist. 162, 324, 334-5, 337-40, 356, 369, 387 (Ed. 1571, pp. 714, 815, 821-22, 825, 831, 837, 840).--Ejusd. Hist. Bohem. c. 71-2. Pius II. did not hesitate to publish to Christendom a positive assertion that George poisoned Ladislas, and said that, though the facts were obscure, the Viennese physicians in attendance attributed his death to poison.--Æn. Sylv. Epist. lxxi. (Opp. inedd. p. 467).[601]Æn. Sylvii Hist. Bohem. c. 69.--Ejusd. Epist. lxxi. (Opp. inedd. pp. 461-70).--Ejusd. Tractatus (Ib. pp. 566, 581).--Raynald. ann. 1457, No. 69; ann. 1458, No. 20-8; ann. 1459, No. 18-23; ann. 1463, No. 96-102.--Cochlæi Hist. Lib.XII.--Dubrav. Hist. Bohem. Lib. 30.--Wadding, ann. 1462, No. 87.--Pii PP. II. Bull.In minoribus.--Sommersberg Silesiac. Rer. Scriptt. II. 1025-6, 1031.--Wadding, ann. 1456, No. 12; ann. 1469, No. 4, 6.--Ludewig Reliq. MSS. VI. 61.--Martene Ampl. Coll. I. 1598-9.--D’Achery Spicileg. III. 830-4.--Ripoll III. 466.[602]Raynald. ann. 1468, No. 1-14.--Chron. Glassberger ann. 1468.--Dubrav. Hist. Bohem. Libb. XXX.-XXXI.--Cochlæi Hist. Hussit. Lib.XII. ann. 1471.[603]Wadding, ann. 1460, No. 55; ann. 1462, No. 87; ann. 1471, No. 5; ann. 1475, No. 28, 37-9; ann. 1489, No. 21; ann. 1491, No. 8, 78.--Chron. Glassberger ann. 1463, 1466, 1479, 1483.--Dubrav. Hist. Bohem. Lib.XXXI.--De Schweinitz, Hist. of Unitas Fratrum, p. 168.--Camerarii Hist. Frat. Orthod. pp. 72-3.--Georgisch Regest. Chron. Diplom. III. 158.[604]Æn. Sylvii Epist. 130 (Ed. 1571 pp. 661-2).[605]Goll, Quellen u. Untersuchungen, I. 10, 32-33, 92, 99; II. 72, 87-88, 94.--De Schweinitz, Hist. of Unitas Fratrum, pp. 111-12, 159, 204-5.--Von Zezschwitz, Real-Encyklop. II. 652-3.--Hist. Persecutionum pp. 58-60, 90.--Palacky, Die Beziehungen der Waldenser, pp. 32-33.--Camerarii Hist. Frat. Orthod. pp. 59-66.--For the Calixtin views on the Eucharist see the treatises of Rokyzana and of John of Przibram in Cochlæi Hist. Hussit. pp. 474, 508; also the latter’s articles against Peter Payne (Ib. 230). When the Brethren undertook to explain their views on the Eucharist they become somewhat difficult to understand. The bread and wine became the body and blood, and they would have believed it had the bread been stone, but still the substance remained, and Christ was not present.--Fascic. Rer. Expetend. et Fugiend. I. 165, 170, 174, 183, 185.[606]Camerarii Hist. Frat. Orthod. pp. 84-9.--Hist. Persecut. p. 65.--Von Zezschwitz, I. c. p. 653-4.[607]Wie sich die Menschen u.s.w. (Goll, II. 99-100).--Das Buch der Prager Magister (Ib. 104-5). The Calixtins had the same trouble about the apostolic succession. A letter from the Church of Constantinople, in 1451, warmly urging union, and offering to supply spiritual pastors, shows that overtures had been made to the Greek Church to remove the difficulty; but apparently the Bohemians were not prepared to cut loose definitely from Catholicism (Flac. Illyr. Catal. Test. Veritatis, Lib.XIX. p. 1834-5, Ed. 1608). The trouble was renewed after the death of Rokyzana. At length, in 1482, Agostino Luciano, an Italian bishop, came to Prague in search of a purer religion, and was joyfully received. He served them until 1493, when he died. Then Filippo, Bishop of Sidon, came, but after three years he was recalled by the pope. In 1499 a mission was sent to Armenia, where some of them were ordained.--Hist. Persecutionum pp. 95-6.[608]Goll. op. cit. II. 101.--De Schweinitz, op. cit. p. 156, 200-1.--Édouard Montet, Hist. Litt. des Vaudois, pp. 152, 156.[609]De Schweinitz, op. cit. pp. 122-7, 172-5, 180-1.[610]Hist. Persecut. Eccles. Bohem. pp. 63-66, 73-4.--Ripoll III. 577.--Camerarii Hist. Frat. Orthod. pp. 104-22.--De Schweinitz, op. cit. 170, 225-6.--Von Zezschwitz, Real-Encyklop. II. 656-7, 660.[611]Parkman’s Montcalm, II. 144-5.--I owe to the kindness of Bishop De Schweinitz the statistics of the Moravian Missions.[612]Hauréau (Bernard Délicieux, p. 194) prints the bull of 1210 (Doat, XXXII. fol. 60), contained in the above, but has apparently overlooked the subsequent and far more significant one. The earlier bull also appears in T. V. p. 40, of the Regestum Clementis PP. V. just issued in Rome. In the same publication, received too late for reference to be made in the proper place (see above, p. 78), there arc several letters throwing light on the troubles of Bernard de Castanet, Bishop of Albi. In 1307 two of his cathedral canons, Sicard Aleman and Bernard Astruc, accused him before the pope of numerous crimes. Berenger, Cardinal of SS. Nereo and Achille, to whom the matter was referred, after examining the articles of accusation, suspended him from all his functions during an investigation. “Executors” were ordered to proceed to Albi to take testimony, giving three months to the prosecution, then two to the defence, and finally two more to the prosecution in rebuttal. A vicar-general was appointed, July 31, to take charge of the see, and three procurators to collect its revenues. One of the “executors” was Arnaud Novelli, Abbot of Fontfroide, whom we have seen (p. 87) replacing, by order of Philipe le Bel, the bishop in his inquisitorial capacity. Arnaud was soon afterwards appointed vice-chancellor of the curia; this, with other impediments, delayed the investigation, and on November 20 two additional months were granted to the prosecution. Nothing apparently came of the trial except that it probably quickened Bernard’s desire to abandon his thorny seat. There is a papal brief of October 31, 1308, addressed to Bertrand de Bordes as Bishop of Albi, in which Bernard is alluded to as late of Albi and now of Puy (Ibid. T. II. pp. 52, 165; T. III. pp. 3, 255).[613]Gui II., Bishop of Cambrai from 1296 to 1305.[614]Philippe de Marigny, Bishop of Cambrai in 1306, transferred to Sens in April, 1310, in time to burn the Templars who retracted their confessions.[615]In the Register of Clement V., received since the text of this volume was in type, there is a brief addressed September 3, 1310, to the Inquisitor of Langres ordering him to proceed vigorously against the heretics of that diocese who have been reported by the bishop as multiplying so that, unless prompt measures are taken, grave injury to the faith is to be apprehended. The nature of the heresy is not described, but it was probably that of the Brethren of the Free Spirit which Marguerite la Porete had been disseminating throughout that region. The incident has further interest as showing how completely the French episcopate had transferred to the Inquisition its jurisdiction over heresy, in spite of its renewed activity at the moment in the affair of the Templars.

[584]Æn. Sylvii Hist. Bohem. c. 58.--Ejusd. Epist. xix. (Opp. inedd. p. 397).--Raynald. ann. 1448, No. 3-5.

[585]Ægid. Carlerii. Lib. de Legation. (Monument. Conc. Gen. Sæc. XV. T. I. pp. 691, 694).--Cochlæi Hist. Hussit. Lib.XII. ann. 1462.--Wadding, ann. 1452, No. 1-4.--Raynald. ann. 1446, No. 3, 4; ann. 1447, No. 5-7.--Harduin. VIII. 1307-9. The papal view of the permission to use the cup, as set forth by Pius II. (Æneas Sylvius) in 1464, was that it was only conceded to those accustomed to it until the Council of Basle should decide the question. Had this been observed those who used it would in time have died out, and it was an infraction of the agreement to give it to children and new communicants, through whom the custom was perpetuated.--Æn. Sylvii Epist. lxxi. (Opp. inedd. pp. 465).

[586]Loserth, Mittheilungen des Vereins für Gesch. der Deutschen in Böhmen, 1885, pp. 102-4, 107.--Wadding. ann. 1436, No. 1-11.--Ægid. Carlerii. Lib. de Legation. (Mon. Conc. Gen. Sæc. XV. T. I. p. 691).

[587]Wadding. ann. 1437, No. 6-12.--Synodd. Strigonens. ann. 1450, 1480 (Batthyani Legg. Eccles. Hung. III. 481, 557).

[588]Wadding. ann. 1437, No. 13-21; ann. 1438, No. 12-16; ann. 1439, No. 41-6; ann. 1440, No. 7; ann. 1444, No. 44; ann. 1446, No. 10.--Herburt de Fulstin Statuta Regni Poloniæ, Samoscii, 1597, p. 192.--Raynald. ann. 1446, No. 10.--Theiner Monument. Slavor. Meridian. I. 394.

[589]Æn. Sylvii. Epistt. 130, 246-7, 259, 404 (Ed. 1571, pp. 667, 782-3, 788, 947).--Wadding. ann. 1455, No. 2; ann. 1456, No. 11-12. In George Podiebrad’s letter of 1468 to his son-in-law Matthius Corvinus, complaining of his treatment by the Holy See, he says, “In truth there were formerly in Bohemia many errors concerning the sacrament, and also concerning the ornaments and vestments in administering the rite, and the veneration of saints, but by divine grace these have been so reduced that there is scarcely any difference now existing with the Roman Church. By comparing what was customary thirty or forty years ago with the present, it will be seen that little remains to do in comparison with what has been accomplished.”--D’Achery Spieileg. III. 834. A notable part of this retrogression occurred in 1454, when edicts were issued in the name of Ladislas, with the consent of Rokyzana, ordering that the epistles and gospels, in the canon of the mass, should be recited in Latin and not in the vulgar tongue; that confession should be a prerequisite to communion; that children should not receive communion without due preparation; that the blood of the Eucharist should not be carried beyond the churches for fear of accidents; that no one should administer it without letters authenticating his priesthood; that no marriage should be celebrated without banns published in full church.--Chron. Cornel. Zantfliet. ann. 1454 (Martene Ampl. Coll. V. 486-7).

[590]Wadding. ann. 1451, No. 1-16; ann. 1452, No. 34.

[591]Wadding. ann. 1451, No. 17-20; ann. 1452, No. 18, 26; ann. 1453, No. 2-8.

[592]Wadding. ann. 1451, No. 24-36; ann. 1452, No. 1, 12,--Sommersberg Silesiac. Rer. Scriptt. I. 84-5.--Cochlæi Hist. Hussit. Lib.X. ann. 1451.

[593]Wadding. ann. 1452, No. 2-4, 13-14.--Cochlæi Hist. Hussit. Lib.XI. ann. 1452.

[594]Chron. Glassberger ann. 1452.

[595]Wadding, ann. 1453, No. 9-10; ann. 1254, No. 12-13, 17-19--Chron. Cornel. Zantfliet (Martene Ampl. Coll. V. 486-7).--Æn. Sylvii Epist. 404 (Ed. 1571, p. 947).

[596]Wadding, ann. 1254, No. 7-12; ann. 1255, No. 2-7--Æn. Sylv. Epist. 405 (p. 947).--Ejusd. Epistt. xxxix.-xliii., xlvi., lviii., lx. (Opp. inedd. pp. 415-24. 426-9, 440-1, 448).

[597]Wadding, ann. 1455, No. 8-13; ann. 1456, No. 9-12.

[598]Wadding. ann. 1456, No. 16-67, 83-4.--Æn. Sylv. Hist. Bohem. cap. lxv. Six several attempts were made, at various times, to canonize Capistrano, but the fates were against it. The earlier efforts were neutralized by the opposition of the legate, Nicholas of Cusa, and the jealousy of the rival orders of Dominicans and Conventual Franciscans. Repeated requests came from Germany, but they remained unheeded. In 1462 urgent letters were written by Frederic III., the Margrave of Brandenburg, and innumerable bishops and magistrates of cities from Cracow to Ratisbon; these were intrusted to a Franciscan friar to take to Rome, but he died on the road, and confided them to a knight of Assisi. The latter brought them to his home, and then departed for Germany, where he died. The trunk containing them was piously preserved by his descendants until, towards the middle of the seventeenth century, Wadding chanced to see it, and took the letters to Rome, in the hopes of their still accomplishing their object. At the inquest held by Leo X. a classified record of the miracles wrought by the thaumaturge shows, of dead brought to life, more than thirty; of deaf made to hear, three hundred and seventy; of blind restored to sight, one hundred and twenty-three; of cripples and gouty persons cured, nine hundred and twenty, and miscellaneous cases innumerable. This resulted in his admission to the inferior order of the Blessed, to be worshipped by the Franciscans of the diocese of Capistrano. In 1622 Gregory XV. enlarged his cult to the whole Franciscan Order; and in 1690 Alexander VIII. enrolled him in the calendar of saints.--Wadding, ann. 1456, No. 114-22; ann. 1462, No. 29-78.--Weizfäcker, ap. Herzog’s Real Encyklop. s. v.

[599]Wadding, ann. 1457, No. 5, 10; ann. 1461, No. 1-2; ann. 1465, No. 6; ann. 1467, No. 5.

[600]Æn. Sylvii Epist. 162, 324, 334-5, 337-40, 356, 369, 387 (Ed. 1571, pp. 714, 815, 821-22, 825, 831, 837, 840).--Ejusd. Hist. Bohem. c. 71-2. Pius II. did not hesitate to publish to Christendom a positive assertion that George poisoned Ladislas, and said that, though the facts were obscure, the Viennese physicians in attendance attributed his death to poison.--Æn. Sylv. Epist. lxxi. (Opp. inedd. p. 467).

[601]Æn. Sylvii Hist. Bohem. c. 69.--Ejusd. Epist. lxxi. (Opp. inedd. pp. 461-70).--Ejusd. Tractatus (Ib. pp. 566, 581).--Raynald. ann. 1457, No. 69; ann. 1458, No. 20-8; ann. 1459, No. 18-23; ann. 1463, No. 96-102.--Cochlæi Hist. Lib.XII.--Dubrav. Hist. Bohem. Lib. 30.--Wadding, ann. 1462, No. 87.--Pii PP. II. Bull.In minoribus.--Sommersberg Silesiac. Rer. Scriptt. II. 1025-6, 1031.--Wadding, ann. 1456, No. 12; ann. 1469, No. 4, 6.--Ludewig Reliq. MSS. VI. 61.--Martene Ampl. Coll. I. 1598-9.--D’Achery Spicileg. III. 830-4.--Ripoll III. 466.

[602]Raynald. ann. 1468, No. 1-14.--Chron. Glassberger ann. 1468.--Dubrav. Hist. Bohem. Libb. XXX.-XXXI.--Cochlæi Hist. Hussit. Lib.XII. ann. 1471.

[603]Wadding, ann. 1460, No. 55; ann. 1462, No. 87; ann. 1471, No. 5; ann. 1475, No. 28, 37-9; ann. 1489, No. 21; ann. 1491, No. 8, 78.--Chron. Glassberger ann. 1463, 1466, 1479, 1483.--Dubrav. Hist. Bohem. Lib.XXXI.--De Schweinitz, Hist. of Unitas Fratrum, p. 168.--Camerarii Hist. Frat. Orthod. pp. 72-3.--Georgisch Regest. Chron. Diplom. III. 158.

[604]Æn. Sylvii Epist. 130 (Ed. 1571 pp. 661-2).

[605]Goll, Quellen u. Untersuchungen, I. 10, 32-33, 92, 99; II. 72, 87-88, 94.--De Schweinitz, Hist. of Unitas Fratrum, pp. 111-12, 159, 204-5.--Von Zezschwitz, Real-Encyklop. II. 652-3.--Hist. Persecutionum pp. 58-60, 90.--Palacky, Die Beziehungen der Waldenser, pp. 32-33.--Camerarii Hist. Frat. Orthod. pp. 59-66.--For the Calixtin views on the Eucharist see the treatises of Rokyzana and of John of Przibram in Cochlæi Hist. Hussit. pp. 474, 508; also the latter’s articles against Peter Payne (Ib. 230). When the Brethren undertook to explain their views on the Eucharist they become somewhat difficult to understand. The bread and wine became the body and blood, and they would have believed it had the bread been stone, but still the substance remained, and Christ was not present.--Fascic. Rer. Expetend. et Fugiend. I. 165, 170, 174, 183, 185.

[606]Camerarii Hist. Frat. Orthod. pp. 84-9.--Hist. Persecut. p. 65.--Von Zezschwitz, I. c. p. 653-4.

[607]Wie sich die Menschen u.s.w. (Goll, II. 99-100).--Das Buch der Prager Magister (Ib. 104-5). The Calixtins had the same trouble about the apostolic succession. A letter from the Church of Constantinople, in 1451, warmly urging union, and offering to supply spiritual pastors, shows that overtures had been made to the Greek Church to remove the difficulty; but apparently the Bohemians were not prepared to cut loose definitely from Catholicism (Flac. Illyr. Catal. Test. Veritatis, Lib.XIX. p. 1834-5, Ed. 1608). The trouble was renewed after the death of Rokyzana. At length, in 1482, Agostino Luciano, an Italian bishop, came to Prague in search of a purer religion, and was joyfully received. He served them until 1493, when he died. Then Filippo, Bishop of Sidon, came, but after three years he was recalled by the pope. In 1499 a mission was sent to Armenia, where some of them were ordained.--Hist. Persecutionum pp. 95-6.

[608]Goll. op. cit. II. 101.--De Schweinitz, op. cit. p. 156, 200-1.--Édouard Montet, Hist. Litt. des Vaudois, pp. 152, 156.

[609]De Schweinitz, op. cit. pp. 122-7, 172-5, 180-1.

[610]Hist. Persecut. Eccles. Bohem. pp. 63-66, 73-4.--Ripoll III. 577.--Camerarii Hist. Frat. Orthod. pp. 104-22.--De Schweinitz, op. cit. 170, 225-6.--Von Zezschwitz, Real-Encyklop. II. 656-7, 660.

[611]Parkman’s Montcalm, II. 144-5.--I owe to the kindness of Bishop De Schweinitz the statistics of the Moravian Missions.

[612]Hauréau (Bernard Délicieux, p. 194) prints the bull of 1210 (Doat, XXXII. fol. 60), contained in the above, but has apparently overlooked the subsequent and far more significant one. The earlier bull also appears in T. V. p. 40, of the Regestum Clementis PP. V. just issued in Rome. In the same publication, received too late for reference to be made in the proper place (see above, p. 78), there arc several letters throwing light on the troubles of Bernard de Castanet, Bishop of Albi. In 1307 two of his cathedral canons, Sicard Aleman and Bernard Astruc, accused him before the pope of numerous crimes. Berenger, Cardinal of SS. Nereo and Achille, to whom the matter was referred, after examining the articles of accusation, suspended him from all his functions during an investigation. “Executors” were ordered to proceed to Albi to take testimony, giving three months to the prosecution, then two to the defence, and finally two more to the prosecution in rebuttal. A vicar-general was appointed, July 31, to take charge of the see, and three procurators to collect its revenues. One of the “executors” was Arnaud Novelli, Abbot of Fontfroide, whom we have seen (p. 87) replacing, by order of Philipe le Bel, the bishop in his inquisitorial capacity. Arnaud was soon afterwards appointed vice-chancellor of the curia; this, with other impediments, delayed the investigation, and on November 20 two additional months were granted to the prosecution. Nothing apparently came of the trial except that it probably quickened Bernard’s desire to abandon his thorny seat. There is a papal brief of October 31, 1308, addressed to Bertrand de Bordes as Bishop of Albi, in which Bernard is alluded to as late of Albi and now of Puy (Ibid. T. II. pp. 52, 165; T. III. pp. 3, 255).

[613]Gui II., Bishop of Cambrai from 1296 to 1305.

[614]Philippe de Marigny, Bishop of Cambrai in 1306, transferred to Sens in April, 1310, in time to burn the Templars who retracted their confessions.

[615]In the Register of Clement V., received since the text of this volume was in type, there is a brief addressed September 3, 1310, to the Inquisitor of Langres ordering him to proceed vigorously against the heretics of that diocese who have been reported by the bishop as multiplying so that, unless prompt measures are taken, grave injury to the faith is to be apprehended. The nature of the heresy is not described, but it was probably that of the Brethren of the Free Spirit which Marguerite la Porete had been disseminating throughout that region. The incident has further interest as showing how completely the French episcopate had transferred to the Inquisition its jurisdiction over heresy, in spite of its renewed activity at the moment in the affair of the Templars.

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