slack in carrying out his orders; in 407 he pronounced the sect outlaws and public criminals having no legal status whatsoever, and in 408 he reiterated the former enactments in meticulous detail to afford no loophole of escape. Theodosius II (423), again, repeated this legislation, whilst Valentinian III passed fresh laws in 425 and 445. Anastasius once more decreed the penalty of death, which was even extended by Justin and Justinian to converts from Manichæism who did not at once denounce their former co-religionists to the authorities. This catena of laws which aims at nothing less than extermination is of singular moment.
About 660 arose the Paulicians, a Manichæan sect, who rejected the Old Testament, the Sacraments, and the Priesthood. In 835 it was realized that the government of this body was political and aimed at revolution and red anarchy. In 970 John Zimisces fixed their headquarters in Thrace. In 1115 Alexis Comnenus established himself during the winter at Philippopolis, and avowed his intention of converting them, the only result being that the heretics were driven westward and spread rapidly in France and Italy.
The Bogomiles were also Manichees. They openly worshipped Satan, repudiating Holy Mass and the Passion, rejecting Holy Baptism for some foul ceremony of their own, and possessing a peculiar version of the Gospel of S. John. As Cathari these wretches had their centre for France at Toulouse; for Germany at Cologne; whilst in Italy, Milan, Florence, Orvieto, and Viterbo were their rallying-points. Their meetings were often held in the open air, on mountains, or in the depths of some lone valley; the ritual was very secret, but we know that at night they celebrated their Eucharist or Consolamentum, when all stood in a circle round a table covered with a white cloth and numerous torches were kindled, the service being closed by the reading of the first seventeen verses of their transfigured gospel. Bread was broken, but there is a tradition that the words of consecration were not pronounced according to the Christian formula; in some instances they were altogether omitted.
During the eleventh century, then, there began to spread throughout Europe a number of mysterious organizations whose adherents, in a secrecy that was all but absolute, practised obscure rites embodying their beliefs, the central
