Indirectly connected with the ascetic and mendicant enthusiasm of the Spiritual Franciscans were certain heretical movements in Germany—those of the Beghards or Beguines. The names are used somewhat indiscriminately to denote Fraticelli, who were simply wandering Spirituals asserting the supreme virtues of poverty, and other sectaries, much more extravagant, whose only likeness to the Spirituals lay in their mendicancy. The indiscriminacy of nomenclature undoubtedly denotes a very comprehensible failure at times to distinguish between vagrants outwardly alike and all of them at least under the suspicion of heretical tendencies.[59] Among the extravagants to whom this title was given were followers of two teachers of a crude mysticism and pantheism—one Amaury de Bène,[60] whose doctrine had a very marked antinomian tinge, for he maintained that no one filled with the Holy Ghost and the spirit of love could commit sin; the other, Ortlieb of Strassburg, whose pantheism caused him to include Satan in the divine essence, so that his followers, generally known as Brethren of the Free Spirit, were also sometimes known as Luciferans and credited with devil-worship and the perpetration of the most disgusting obscenities at the initiation of novices into the faith. The Brethren of the Free Spirit were never numerous, but in spite of constant persecution they appear to have existed right up to the days of Lutheranism. Their doctrines were not without significance, because together with an exalted claim to impeccability which prescribed the severest tests of sexual purity they combined a mystic belief, which under the term Illuminism, a name they themselves adopted, had a considerable influence on the theological thought of Germany. The most remarkable of these was the distinguished Dominican, Master Eckhart, who appears to have maintained that man shared the divinity of God and that in the eyes of God virtue and sin were alike.[61]