[103] For the former view, see Baeumker, _Die Impossibilia d. Siger von Brabant_ (Münster, 1898), pp. 97 _et seq._; for latter, see Mandonnet, pp. ccxciii-cccxx. [104] De Wulf, pp. 441-4. [105] Lea, vol. iii, pp. 440-1. [106] See De Wulf, pp. 470-3; Owen, _op. cit._, pp. 57-151, esp. 132-51. [107] Renan, _op. cit._, pp. 255-9; Lea, vol. iii, pp. 578-89. [108] De Wulf, pp. 403-6. [109] Lea, vol. iii, pp. 585-6; _Directorium_, pp. 272-8, 331-2. The text of the bull is given in the latter pages. [110] Renan, pp. 328 _et seq._; Owen, pp. 115-21; Petrarch, _Liber sine Titulo_, Epist. xviii. [111] Renan, pp. 301-5. [112] Lea, vol. iii, p. 565. [113] _De Tribus Impostoribus_ (ed. Philomneste Junior, _i.e._ G. Brunet, Paris, 1861). [114] Renan, pp. 295 _et seq._ [115] _Decameron_, Day I, Novel 3. [116] Renan traced Averrhoïst influence in the Pantheism of the Spiritual Franciscans and the Illuminism of such German mystics as Ortlieb and Eckhart, _op. cit._, pp. 259 _et seq._; whereas the truth is that there was never the slightest sympathy between the Franciscans and Averrhoïsm, and German Illuminism had quite other origins. [117] J. Bryce, _The Holy Roman Empire_ (1903), p. 109. [118] See H. B. Workman, _The Dawn of the Reformation_ (1901, 1902), vol. i; _The Age of Wyclif_, p. 71: ‘Some seventy thousand documents in the papal archives bear witness to his world-wide labours. Few subjects escaped his notice—from the habit of the French King of talking in church, the misrule of Edward II of England, or the devices of sorcerers, to the weightier matters of theology and law.’ [119] R. L. Poole, _Illustrations of the History of Mediæval Thought_ (1884), p. 247. [120] _Ibid._, pp. 256 _et seq._ [121] M. Creighton, _History of the Papacy_ (1903), vol. i, p. 32. [122] For Avignon, see E. Baluze, _Vitae Paparum Avenionensium_ (1693). See works cited in Workman, _The Dawn of the Reformation_, vol. i, Append. A., p. 291; also Pierre D’Ailly, _De Necessitate Reformationis Ecclesiae_, in _Joannis Gersonii Opera Omnia_ (Antwerp. 1706), vol. ii, pp. 885-902, esp. p. 889. Poole, _op. cit._, p. 248, ‘The universal authority of Rome became confined within the narrow territory of Avignon: the means by which it was exerted became more and more secular, diplomatic, mercantile....’ [123] The extent of the feeling aroused by the schism in Christendom can be illustrated by the fact that contemporary miracle-plays represented Pope and anti-Pope burning in hell (see Workman, _The Dawn of the Reformation_, vol. ii, _The Age of Hus_, p. 41), and by the life-work of a simple uneducated girl, St. Catherine of Siena. [124] Melchior Goldast, _Monarchia S. Romani Imp._ (Hanover and Frankfort, 1611-14), vol. iii, p. 1360.