The other great contemporary heresy—Catharism—has some striking points of resemblance with Waldensianism, but more important points of contrast. The new Manichæism emanated from the East, being found in the Balkans in the tenth century tolerated and flourishing under John Zimiskes, especially in Thrace and Bulgaria, after a period of attempted extirpation under Leo the Isaurian and Theodora. The Manichæan belief appeared in Italy about 1030, and speedily made its way into France, first entering Aquitaine, then spreading over the whole country south of the Loire. Early in the twelfth century it penetrated further north—into Champagne, Picardy, Flanders; and at the same time in one form or another it was found in Hungary, Bohemia, Germany. It was so far-spread indeed that its existence presented a very serious problem for the Church.[18] There were several varieties of Manichæan doctrine, corresponding with the different sects of Bogomiles, as they were called in Bulgaria and other Slavic lands, Paulicians among the Greeks, Cathari in Western Europe; but the different varieties were united in their fundamental dualism. The Manichæan idea started in an attempt to find a solution for the problem of good and evil presented by the assumption that God the Creator is all-good and all-wise.[19] Could such a Creator be the author of all the evil abroad in the world? Yet evil could not be fortuitous; the material universe presented too much evidence of purpose and design. A creator of the evil there must have been; but an evil person or principle. To this creator—call him Satan or Lucifer, what you will—must be due sin and such disasters as famines, wars and tempests.[20] For such a dualism—two creators, one beneficent, the other malign—the Catharan discovered abundant evidence in the Scriptures. In the Temptation Satan offers Christ all the glories of the earth, which must mean that they, constituting the material world, belong to Satan.[21] There were numerous passages descriptive of the discrepancy between the earthly and the heavenly. Christ said, ‘My Kingdom is not of this world.’ One Catharan tenet was that Jehovah, the God of the Old Testament, was the malign creator. For he was a sanguinary deity, dealing in curses and violence, wars and massacres. What single point in common, urged the Catharan, was there between this deity and that of the New Testament, who desired mercy and forgiveness? The Catharan dubbed Jehovah a deceiver, a thief, a vulgar juggler. He strongly condemned the Mosaic law, declaring it radically evil. Had it not been entirely abrogated by the law of Christ, according to Christ’s own statement?[22]