The fundamental principle of the new Manichæans, from which, as from a centre, the different sects radiated, was a Dualism of Good and Evil Principles equally matched, the Evil Principle, the origin of the visible creation; the Good Principle, the author of that which is invisible. This opposition of matter and spirit constituted the basis of their moral systems. These systems were diverse; some, regarding everything natural and carnal as pertaining to the Evil Principle, abstained from meat, cheese, and eggs, from marriage, and from whatever employment attached them to the earth; whilst others, regarding the soul as so distinct from the body as to be incapable of being soiled or affected by the actions of the fleshy envelope, gave themselves up to the grossest licentiousness. Into the theology of these new Manichæans, contact with Christianity had introduced the person of Christ, but in their scheme He occupied no necessary place. He was held to be subject to God, and to have had but a phantom body; He neither suffered, died, nor rose again, except in appearance. But in opposition to this Docetism, John de Lugio taught that Christ had a real body; and some of the Cathari--the late Albigenses--held that the true body was born of Mary and Joseph, and proceeded from the Evil Principle, and that this body died on the Cross, but that the spiritual and good Christ was by no means to be confused with the historical Christ of the Gospels.[9] [9] The best account of the Manichæan tenets of the medæval heretics is in Hahn: Geschichte der Ketzer, vol. i.; the texts are given in notes, upon which he bases his opinion. See also Gieseler's Ecclesiastical Hist., 3rd division, chap. vii.; but Gieseler is less full and impartial than Hahn. With the doctrines specially professed by the Albigenses it is possible for any one, who chooses, to become thoroughly acquainted, as there is abundant material from which the requisite information can be drawn. Such are the decrees of councils condemning categorically their errors; the bulls of popes and imperial ordinances denouncing them; the letters of Innocent III.; the statutes of Raymond, Count of Toulouse; the controversial treatises written against the heretics, taking each of their doctrines in order, to refute them; and lastly, the valuable transactions of the Inquisition at Toulouse, published by Limborch, containing a great number of cases, the interrogations, and confessions, and sentences; the archives of the Inquisition at Carcassonne, portions of which are published in Vaissette, and the Inquisitorial formulary of questions put to Albigenses as to their faith, in Ricchinus.