[38] Döllinger, vol. ii, pp. 25, 44. Catholic churches were the dwellings of evil spirits. Satan’s first home on earth had been the temple of Jerusalem, _ibid._, p. 45. Whenever one of their children by some chance was baptized in a Catholic church, they washed off the taint with dirty water. [39] See Vacandard, pp. 73-6. Also Douais, _Documents_, vol. ii, p. 94. ‘Audivit dictum Petrum Garcia(m) dicentem quod non erat missa celebrata in ecclesia usque ad tempus beati Sylvestri; nec ecclesia habuerat possessiones usque ad illud tempus; et quod ecclesia deficiet citra xx annos; et quod missa nostra nihil valet; et quod omnes praedicatores crucis sunt homicide; et quod crux quam illi praedicatores dant nihil aliud est nisi parum de pella super humerum; idem cordula cum qua ligantur capilli.’ [40] Douais, _Documents_, vol. ii, pp. 250-1, 263, 291, where the ceremony is described in confessions before inquisitors. [41] Douais, _Documents_, vol. ii, p. 100. ‘Dixit etiam idem Petrus quod si teneret illum Deum qui de mille hominibus ab eo factis unum salvaret et omnes alios damnaret, ipsum dirumperet et dilaceraret unguibus et dentibus tanquam perfidum et reputaret ipsum esse falsum et perfidum, et spueret in faciem ejus, addens “de gutta cadet ipse.”’ Such language, which is typical of many Catharan utterances, is simply that of a _saeva indignatio_, aroused by the ascription to the Deity of the cruelty and injustice which conscience reprobates in human beings. [42] Eymeric, _Directorium_, part ii, question xiv, p. 196. ‘Quod melius est satisfieri libidini, quocunque actu turpi, quam carnis stimulis fatigari: sed est (ut dicunt, & ipsi faciunt) in tenebris licitum, quemlibet cum qualibet indistincte carnaliter commisceri, quandocunque & quotiescunque carnalibus desideriis stimulentur.’ _Cf._ Schmidt, p. 151 n., on the Cathari of Orleans in 1012. [43] Vacandard, p. 80. [44] Lea, vol. iii, p. 10. [45] _Paradiso_, xii, 139-41. [46] On Joachim’s writings, the problem of _The Everlasting Gospel_ and Joachitism generally, see J. J. Döllinger, _Prophecy and the Prophetic Spirit in the Christian Era_ (tr. A. Plummer, 1873), ch. vii; E. Renan, _Nouvelles Études d’histoire religieuse_ (Paris, 1884; English ed., 1886); the Essay on Joachim in _Franciscan Essays_ (1912), by E. G. Gardner, pp. 50-70; also E. Gebhart, _L’Italie mystique; la renaissance religieuse au moyen âge_ (1908), esp. pp. 49-84, 183-253. The whole story of the Spiritual Franciscans, so far as it affected Italy, is told in this admirable work. [47] J. à Royas, _De Haereticis, eorum que impia intentione et credulitate, cum quinquaginta analyticis assertionibus, quibus universae fidei causae facile definiri valeant_, in F. Zilettus, _Tractatus Universi Juris_ (Venice, 1633), vol. xi, pt. ii, p. 211. The fact of the submission of his works in 1200 is disputed, _Franciscan Essays_, p. 56.