Much has been written on the etymology of the word PATERINE; but as the Italians themselves are not agreed on the derivation, it is not likely foreigners should be able to determine it. In Milan, where it was first used, it answered to the English words, vulgar, illiterate, low-bred; and these people were so called, because they were chiefly of the lower order of men; mechanics, artificers, manufacturers, and others, who lived of their honest labour. GAZARI is a corruption of Cathari, puritans; and it is remarkable that in the examination of these people, they are not taxed with any immoralities, but were condemned for speculations, or rather for virtuous rules of action, which all in power accounted heresies. They said a Christian church ought to consist of only good people; a church had no power to frame any constitutions; it was not right to take oaths; it was not lawful to kill mankind; a man ought not to be delivered up to officers of justice to be converted; the benefits of society belonged alike to all the members of it; faith without works could not save a man; the church ought not to persecute any, even the wicked:-the law of Moses was no rule to Christians; there was no need of priests, especially of wicked ones; the sacraments, and orders, and ceremonies of the church of Rome were futile, expensive, oppressive, and wicked; with many more such positions, all inimical to the hierarchy.

As the Catholics of those times baptized by immersion, the Paterines, by what name soever they were called, as Manichæans, Gazari, Josephists, Passigines, &c., made no complaint of the mode of baptizing, but when they were examined, they objected vehemently against the baptism of infants, and condemned it as an error. Among other things, they said, that a child knew nothing of the matter, that he had no desire to be baptized, and was incapable of making any confession of faith, and that the willing and professing of another could be of no service to him. "Here then," says Dr. Allix very truly, "we have found a body of men in Italy, before the year one thousand and

twenty-six," five hundred years before the reformation, "who believed contrary to the opinions of the church of Rome, and who highly condemned their errors." Atto, bishop of Verceulli, had complained of such people eighty years before, and so had others before him, and there is the highest reason to believe that they had always existed in Italy. It is observable that those who are alluded to by Dr. Allix, were brought to light by mere accident. No notice was taken of them in Italy, but some disciples of Gundulf, one of their teachers, went to settle in the low countries (Netherlands) and Gerard, bishop of Cambray, imprisoned them under pretence of converting them.

From the tenth to the thirteenth century, the dissenters in Italy continued to multiply and increase; for which several reasons may be assigned. The excessive wickedness of the court of Rome and the Italian prelates was better known in Italy than in other countries. There was no legal power in Italy in these times to put dissenters to death. Popular preachers in the church, such as Claude of Turin, and Arnold of Brescia, increased the number of dissenters, for their disciples went further than their masters. The adjacency of France and Spain too, contributed to their increase, for both abounded with Christians of this sort. Their churches were divided into sixteen compartments, such as the English Baptists would call associations. Each of these was subdivided into parts, which would be here termed churches or congregations. In Milan there was a street called Pataria, where it is supposed they met for divine worship. At Modena they assembled at some water mills. They had houses at Ferrara, Brescia, Viterbe, Verona, Vicenza, and several in Rimini, Romandiola, and other places. Reinerius says, in 1259 the Paterine church of Alba consisted of above five hundred members; that at Concorezzo of more than fifteen hundred; and that of Bagnolo of about two hundred. The houses where they met seem to have been hired by the people, and tenanted by one of the brethren. There were several in each city, and each was distinguished by a mark known by them

selves. They had bishops, or elders, pastors and teachers, deacons, and messengers; that is, men employed in travelling to administer to the relief and comfort of the poor and the persecuted. In times of persecution they met in small companies of eight, twenty, thirty, or as it might happen; but never in large assemblies, for fear of the consequences.

The Paterines were decent in their deportment, modest in their dress and discourse, and their morals irreproachable. In their conversation there was no levity, no scurrility, no detraction, no falsehood, no swearing. Their dress was neither fine nor mean. They were chaste and temperate, never frequenting taverns, or places of public amusement. They were not given to anger and other violent passions. They were not eager to accumulate wealth, but content with the necessaries of life. avoided commerce, because they thought it would expose them to the temptation of collusion, falsehood, and oaths, choosing rather to live by labour or useful trades. They were always employed in spare hours either in giving or receiving instruction. Their bishops and officers were mechanics, weavers, shoemakers, and others, who maintained themselves by their industry.

They

About the year 1040, the Paterines had become very numerous at Milan, which was their principal residence, and here they flourished at least two hundred years. They had no connexion with the [Catholic] church; for they rejected not only Jerome of Syria, Augustine of Africa, and Gregory of Rome, but Ambrose of Milan; considering them, and all other pretended fathers, as corrupters of Christianity. They particularly condemned Pope Sylvester as Antichrist. They called [the adoration of] the cross the mark of the beast. They had no share in the state, for they took no oaths and bore no arms. The state did not trouble them, but the clergy preached, prayed, and published books against them with unabated zeal. About the year 1176, the archbishop of Milan, an old infirm man, as he was preaching against them with great vehemence, VOL. I. 3 M

dropped down in a fit and expired as soon as he had received extreme unction! About fourteen years afterwards, one Bonacursi, who pretended he had been one of these Paterines, made a public renunciation of his opinions, and embraced the Catholic faith, filling Milan with fables, as all renegadoes do. He reported that cities, suburbs, towns, and castles, were full of these false prophets-that this was the time to suppress them, and that the prophet Jeremiah had directed the Milanese what to do, when he said, "Cursed be he that keepeth back his sword from blood!!" Advice which we shall presently see was but too implicitly followed.*

SECTION IV.

History of the Crusades to Asia, for the recovery of the Holy Land and the City of Jerusalem from the Turks.

A. D. 1096-1270.

IT has been remarked by a late eminent historian,† that "there is no event in the history of mankind more singular than that of the crusades." The subject is indeed very remotely, if at all, connected with the kingdom of Christ; but as it forms a prominent feature in the

*Robinson's Ecclesiastical Researches, p. 407-412. and p. 455. As it may afford satisfaction to some readers to know from what sources of authority Mr. R. has drawn his account of the PATERINES, I here subjoin them. MURATORI Antiq. Ital. tom. v. GREGORII, contra Manichæos, qui Paterini dicuntur, opusculi specimen, cap. vi. SICARDI Episcopi Cremonensis chronicon, ad. An. 1213. BONACURSI Vita hæreticorum. Manifestatio hæresis Catharorum. D'ACHERII Spicilegium, tom. i. p. 208. De Catharis monitum.

† Robertson's History of Charles V. vol. i. Appendix, Note 13. Mr. Hume terms them "the most signal and most durable monument of human folly that has yet appeared in any age or nation." Hist. of England, vol. i. ch. 5.

history of the Antichristian apostacy; and as these extravagant enterprises took place towards the end of the eleventh, and during a considerable part of the twelfth, century; and especially as the relation of them throws a portion of light upon the history of Europe during this benighted period, it may not be without its use here to give a concise account of them. I have purposely reserved the article for a separate section, to prevent its being mingled with what regards the Waldenses and Albigenses, who had nothing to do with these frantic expeditions, except to condemn them.

Pope Gregory VII., among his other vast ideas, had formed the project of uniting the Christians of the Western empire against the Mahometans, and of recovering Palestine from the hands of those infidels: but his quarrels with the emperor Henry IV. prevented the enterprise from being achieved during his pontificate. The work, however, was reserved for a meaner instrument; for a man, whose condition could excite no jealousy; and whose hand was as weak as his imagination was warm. But previous to entering upon his history, it will be proper to describe the state of the East at that time, and of the passion for pilgrimages which then prevailed in Europe.

The veneration and delight with which we view those places that have been the residence of any illustrious personage, or the theatre of any great event, have been frequently remarked by philosophers and moralists. Hence the enthusiasm with which the learned still visit the ruins of Athens and Rome; and from this source also flowed the superstitious devotion with which Christians from the earliest times were accustomed to visit that country whence their religion originated, and that city in particular in which the Saviour died for the redemption of sinners.. Pilgrimages to the shrines of saints and martyrs were also common; and in proportion to the difficulty with which they were performed to distant countries, was their merit appreciated, till they came at length to be considered as an expiation