The History of the Decline and Fall of the Roman Empire. Эдвард Гиббон

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СКАЧАТЬ Bogomil churches: the Bulgarian, and that of the Dragoviči; and from these two all the other later developments started. Rački seeks the name of the second church among the Macedonian Dragoviči on the Vardar; while Golubinski identifies them with Dragoviči in the neighbourhood of Philippopolis. See Jireček, Gesch. der Bulgaren, p. 176. For the Bogomilian doctrines, see Appendix 1.]

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      Matt. Paris, Hist. Major, p. 267. This passage of our English historian is alleged by Ducange in an excellent note on Villehardouin (No. 208), who found the Paulicians at Philippopolis the friends of the Bulgarians.

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      See Marsigli, Stato Militare dell’ Impero Ottomano, p. 24.

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      The introduction of the Paulicians into Italy and France is amply discussed by Muratori (Antiquitat. Italiæ medii Ævi, tom. v. dissert. lx. p. 81-152) and Mosheim (p. 379-382, 419-422). Yet both have overlooked a curious passage of William the Apulian, who clearly describes them in a battle between the Greeks and Normans, ad 1040 (in Muratori, Script. Rerum Ital. tom. v. p. 256).

      Cum Græcis aderant quidam quos pessimus error

      Fecerat amentes, et ab ipso nomen habebant.

      But he is so ignorant of their doctrine as to make them a kind of Sabellians or Patripassians. [It is thought that the Bogomilian doctrine travelled westward chiefly by the provinces of southern Italy; Jireček, op. cit. p. 212.]

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      Bulgari, Boulgres, Bougres, a national appellation, has been applied by the French as a term of reproach to usurers and unnatural sinners. The Paterini, or Patelini, has been made to signify a smooth and flattering hypocrite, such as l’Avocat Patelin of that original and pleasant farce (Ducange, Gloss. Latinitat. medii et infimi Ævi). [The word is said to be derived from Pataria, a suburb of Milan.] The Manichæans were likewise named Cathari, or the pure, by corruption, Gazari, &c.

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      Of the laws, crusade, and persecution against the Albigeois, a just, though general, idea is expressed by Mosheim (p. 477-481). The detail may be found in the ecclesiastical historians, ancient and modern, Catholics and Protestants; and among these Fleury is the most impartial and moderate. [C. Schmidt, Histoire et doctrine de la secte des Cathares, 2 vols., 1849. Rački, Bogomili i Catareni, Agram, 1869. These sectaries begin to appear in southern Gaul about ad 1017. Their chief seat was Toulouse; they were called Albigeois from the town of Albi, and Tisserands because many weavers embraoed the doctrine. For the Ritual of the Albigeois, preserved in a Lyons MS., see Conybeare, Key of Truth, App. vi. Cp. below, Appendix 1.]

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      The Acts (Liber Sententiarum) of the Inquisition of Toulouse (ad 1307-1323) have been published by Limborch (Amstelodami, 1692), with a previous History of the Inquisition in general. They deserved a more learned and critical editor. As we must not calumniate even Satan, or the Holy Office, I will observe that, of a list of criminals which fills nineteen folio pages, only fifteen men and four women were delivered to the secular arm. [In an annotation on this note Dr. Smith says: “Dr. Maitland, in his Facts and Documents Relating to the Ancient Albigenses and Waldenses, remarks (p. 217, note) that Gibbon ought to have said thirty-two men and eight women.”]

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      The opinions and proceedings of the reformers are exposed in the second part of the general history of Mosheim; but the balance, which he has held with so clear an eye, and so steady an hand, begins to incline in favour of his Lutheran brethren.

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      Under Edward VI. our reformation was more bold and perfect: but in the fundamental articles of the church of England a strong and explicit declaration against the real presence was obliterated in the original copy, to please the people, or the Lutherans, or Queen Elizabeth (Burnet’s History of the Reformation, vol. ii. p. 82, 128, 302).

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      “Had it not been for such men as Luther and myself,” said the fanatic Whiston to Halley the philosopher, “you would now be kneeling before an image of St. Winifred.”

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      The article of Servet in the Dictionnaire Critique of Chauffepié is the best account which I have seen of this shameful transaction. See likewise the Abbé d’Artigny, Nouveaux Mémoires d’Histoire, &c., ii. p. 55-154. [The remarkable theological heresies of Servet were as obnoxious to the Protestants as to the Catholics. For an account of his system see H. Tollin’s Das Lehrsystem Michael Servets, in 3 vols. (1876-8). The documents of the trial of Servet may be conveniently consulted in the edition of Calvin’s works by Baum, Cunitz, and Reuss, vol. 8. There is a good account of the transaction in Roget’s Histoire du peuple de Genève, vol. 4 (1877).]

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      I am more deeply scandalised at the single execution of Servetus, than at the hecatombs which have blazed in the Auto da Fès of Spain and Portugal. 1. The zeal of Calvin seems to have been envenomed by personal malice, and perhaps envy. He accused his adversary before their common enemies, the judges of Vienna, and betrayed, for his destruction, the sacred trust of a private correspondence. 2. The deed of cruelty was not varnished by the pretence of danger to the church or state. In his passage through Geneva, Servetus was an harmless stranger, who neither preached, nor printed, nor made proselytes. 3. A Catholic inquisitor yields the same obedience which he requires, but Calvin violated the golden rule of doing as he would be done by: a rule which I read in a moral treatise of Isocrates (in Nicole, tom. i. p. 93, edit. Battie), four hundred years before the publication of the gospel. Ἃ πάσχοντες ὑϕ’ ἐτέρων ὀργίζεσθε, ταυ̑τα τοι̑ς ἄλλοις μὴ ποιει̑τε. [The part taken by Calvin in the transaction seems to have been chiefly the furnishing of the documents on which Servetus was condemned.]

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      See Burnet, vol. ii. p. 84-86. The sense and humanity of the young king were oppressed by the authority of the primate.

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      Erasmus may be considered as the father of rational theology. After a slumber of an hundred years, it was revived by the Arminians of Holland, Grotius, Limborch, and Le Clerc; in England by Chillingworth, the latitudinarians of Cambridge (Burnet, Hist. of own Times, vol. i. p. 261-268, octavo edition), Tillotson, Clarke, Hoadley, &c.

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      I am sorry to observe that the three writers of the last age, by whom the rights of toleration have been so nobly defended, Bayle, Leibnitz, and Locke, are all laymen and philosophers.

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      See the excellent chapter of Sir William Temple on the Religion of the United Provinces. I am not satisfied with Grotius (de Rebus Belgicis, Annal. l. i. p. 13, 14, edit. in 12mo), who improves the Imperial laws of persecution, and only condemns the bloody tribunal of the inquisition.

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      Sir СКАЧАТЬ