37 Ibid., p. 131.
38 Ibid., p. 127.
39 See above, p. 18.
40 Guibert de Nogent, Histoirc de sa vie, (1053–1124). ed. G. Bourgin, Paris, 1907, lib. III, cap. xvii, pp. 212-13.
41 L. Banchi, Le Prediche volgari di San Bernardino da Siena, vol. II, Siena, 1884, P- 356.
42 On John of Capestrano see J. Hofer, Johannes Kapistran. Ein Leben im Kampf urn die Reform der Kirche, revised edn., 2 vols, Rome and Heidelberg, 1964-5.
43 Ibid., vol. I, pp. 339-42.
44 Wadding, Annales Minorum, 2nd edn., vol. XII, Rome, 1735, p. 25. Wadding takes this information from the Chronicle of Antoninus, archbishop of Florence.
45 Cf. Nicolas de Fara, Vita S. Johannis a Capistrano, in Acta Sanctorum, 10 October, p. 448, para. 25; Christophorus a Varisio (Varese), Vita S. Johantiis a Capistrano, Ibid., p. 500, para. 37.
46 See above, p. 45.
47 Blondus Flavius, De Roma Triumphante libri X, Basel, 1531. The volume includes Italia Illustrata, although this is a separate work. The relevant passage is at pp. 337-8. Italia Illustrata was compiled in 1453.
48 Ibid.
49 Cf. the variant readings of the above passage as given in B. Nogara, Scritti inediti e rari di Biondo Flavio, Rome, 1927, p. 223.
50 Codex 18626, 67 recto, in Staatsbibliothek, Munich.
51 See above, p. 47.
52 Joannis Genesius de Sepúlveda, De vita et rebus gestis Aegidii Albornotii Carrilli, in Opera Omnia, vol. IV, Madrid, 1780, pp. 57-8.
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, 11e-18e 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.
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.
5 For texts see R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament, 2 vols., Oxford, 1913. For a good survey see H. H. Rowley, The relevance of Apocalyptic, 2nd edn., London, 1947. How far the growth of Jewish demonology was due to Iranian influence, and how much Satan owes to the Zoroastrian spirit of destruction Ahriman, has been much debated and remains uncertain. For recent contributions see J. Duchesne-Guillemin, Ormazd et Ahriman, Paris, 1953, and R. C. Zaehner, The dawn and twilight of Zoroastrianism, London, 1961.
6 I Enoch 10:1-11 (Charles, op. cit., vol. II, pp. 193-4).
7 I Enoch 15:11 (Ibid., p. 198).
8 I Enoch 19:1 (Ibid., p. 200).
9 Jubilees 11:4 seq. (Ibid., p. 29).
10 Testament of Levy 19:1 (Ibid., p. 315).