with explanatory glosses and an introduction. These were the work of Friar Gerard of Borgo-san-Donnino, who is represented as having gone beyond the views of the Calabrian prophet. He asserted that about the year 1200 the spirit of life had left the Old and New Testaments in order to pass into the Everlasting Gospel, and that this new scripture, of which the text was composed of Joachim's three books, was a new revelation which did not, as Joachim held, contain the mystical interpretation of the Bible, but actually replaced and effaced the Law of Christ as that had effaced the Law of Moses. It is impossible to tell how far the author represented the views of all the Spirituals. A share in the composition was ascribed to the Franciscan General John of Parma (1248-57), who represented the purest Franciscan tradition, and was chiefly responsible for the more extravagant forms of the Franciscan legend. He was a gentle mystic, and his belief in the prophetical utterances of the age probably did not go beyond the actual works of Joachim. But his sympathy encouraged the extreme Joachites, who manufactured and passed from hand to hand a large number of spurious prophetical writings which were attributed to Joachim. [Sidenote: Popular manifestations.] Moreover, the extravagances of the Spirituals were no isolated outburst of religious liberty. In 1251 there appeared in France an elderly preacher, known as the Hungarian, who, professing a revelation from the Virgin Mary and preaching a social revolution, led a band of peasants and rioters through country, until the leader was killed in a scuffle and his followers were dispersed. In 1260 Italy was startled by processions of persons of all classes and ages, stripped to the waist, who flogged themselves at intervals in penance for their sins. These movements of the Pasteauroux and the Flagellants were merely the best known among many which bore witness to the restlessness and yearning of the age. [Sidenote: Papal action and its effect.] But despite the manifest danger of these movements the Papacy acted with great caution. In 1255 a tribunal of three Cardinals at Anagni investigated the charges against Gerard's book. Joachim's orthodoxy remained unquestioned the _Everlasting Gospel_ was condemned, but the Bishop of Paris was told not to annoy the Franciscans. The most important result was that John of Parma was deposed by the General Chapter acting under the influence of the Conventual Franciscans, who welcomed the relaxations of the severe Rule. For their new head was Bonaventura, himself a mystic; but the fact that he had taken the place of their beau ideal, that he distrusted the rule of absolute poverty as tending to weaken the social worth of the Franciscan body, and that he was a recognised leader in the Church--all increased the alienation of the Spirituals from the Church and suggested to their minds the idea of schism. [Sidenote: Chances of separation.]