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in the year 1085. The Romish church name of Victor III. he was consecrated in honours him among her saints and inter- the church of St. Peter A.D. 1087, the cessors with God, though he was never Normans having rescued a part of the city enrolled in that order by a regular canoni- of Rome from Clement. But Victor, who zation. Paul V. near the commencement was a very different man from Gregory, of the seventeenth century appointed the being mild and timorous, soon retired to 25th day of May to be his festival.1 But Benevento, because Rome was in the hands the sovereigns of Europe, especially the of Clement, and not long after died at emperor of Germany and the king of France, Cassino. Before his death however, in a have prevented its being publicly and council held at Cassino, he renewed the deeverywhere observed. And even in our crees enacted by Gregory for the abolition times [A.D. 1729] there was a contest with of investitures. Benedict XIII. respecting the worship of him.2

20. Victor was succeeded by Otto, bishop of Ostia, and likewise a monk of Cluny, 19. The death of Gregory was followed who was elected at Terracina in the year by very trying times; for Clement III. or 1088 and took the name of Urban II. He Guibert, the emperor's pontiff,3 ruled both was inferior to Gregory in courage and at Rome and over a large part of Italy; fortitude, but equalled him in arrogance and in Germany Henry himself continued and exceeded him in imprudence. At the war with the princes. The pontifical first fortune seemed to smile upon him; party, supported by the forces of the Nor- but in the year 1090 the emperor returning mans, elected at Rome in the year 1086 into Italy and boldly and successfully atDesiderius, an abbot of Monte-Cassino, tacking the younger Guelph, duke of Basuccessor to Gregory; and assuming the varia, and Matilda, the two heads of the pontifical party, things assumed a new

and Mabillon, Acta Sanctor. Ord. Bened. sæcul. vi. par. ii.

1 See the Acta Sanctor. Antwerp. ad diem 25 Mali; aspect. Yet the hope of subduing the emperor revived again in 1091, when Con2 See the French work entitled, L'Avocat du Diable; rad, his son, suffered himself to be seduced ou Mémoires Historiques et Critiques sur la Vie et sur la Légende du Pape Grégoire VII. published in Holland, by the pontiff and the other enemies of his 1743, 3 vols. 8vo. [See also Hartung's Unpartheyische father, to rebel against his parent and Kirchen- Historie, vol. ii. p. 1057; and Mémoires pour servir à l'Hist. Ecclés. du 18me Siècle, 2d edit. Paris, usurp the kingdom of Italy. The condi1815, tome 2, p. 51, &c.-Mur. [This contest arose out tion of Italy still continued in the utmost of the circumstance that in 1728 Benedict XIII. ap- confusion; nor was Urban able to bring pointed certain lessons to be read in public worship on

the festival of Gregory VII.; one of which highly the city of Rome under his subjection. commended Gregory for having deprived the Emperor Therefore after holding a council at PlaHenry IV. of his crown and absolved his subjects from centia in the year 1095, in which he retheir oath of allegiance. This ostentatious renewal of

the papal approbation of such unwarrantable deeds was iterated the decrees and the anathemas of warmly and justly resented by several of the Roman Gregory, he took a journey into France Catholic sovereigns of Europe, and by the king of

France in particular; and the Parliament of Paris in and there held the celebrated council of 1729 ordered these lessons to be expunged from the Clermont, in which the holy war against Breviaries used in the churches of that kingdom. Ac- the Mohammedans who now possessed Pacordingly, the Breviaries subsequently printed in France

The same course was adopted by the Emperor of Ger

not only wanted these lessons, but some of thein con-lestine was resolved on. And what detained no reference at all to this festival of Gregory serves particular notice, in the same council many and other Romanist authorities in Europe. It Urban most imprudently rendered the conis a most significant fact, however, that this obnoxious test about investitures, which had long festival with its collects and its pernicious lessons, been so obstinate and calamitous, still more though up to the present time strictly prohibited in

Austria, is now introduced into the French Breviaries, unmanageable and violent. For Gregory and also into those of Belgium. The reflections of a had not forbidden bishops and priests to distinguished English divine on this ominous fact are, very just. Speaking of the restoration not only of swear fealty to their sovereigns; but Urban these offices lauding Gregory for deposing the empe- very rashly prohibited them from taking the oath of allegiance. On his return to

ror, but of the similar restoration of the festival and offices in commemoration of Pius V. who in like manner dethroned Queen Elizabeth and incited her subjects to rebellion :-"Such are the doctrines which the Church of Rome now preaches on her religious festivals in the churches of France! With her the acts of Pius and of Gregory are as fresh as if they were done yesterday; and is it too much to say that by culogizing them in her Jiturgy, she shows her desire that they may be repeated?" Wordsworth's Letters to M. Gondon, Lond. 1847, p. 279.-R.

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4 The Life of Urban II. was written by Ruinart, and is extant in Mabillon's Opera Posthuma, tom. iii. p. 1, &c. It is composed with learning and industry, but with what fidelity and candour I need not say. Those acquainted with facts know that the monks are not at liberty to describe to us the Roman pontiffs such as they really were. See also, concerning Urban, the Hist. Littér, de la France, tome viii. p. 514.

3 A life of this pontiff, Clement III., was lately pro- 5 To the fifteenth canon of this council the followmised to the world by Hornius, in the Miscell Lips. ing addition is subjoined [constituting the seventeenth tom. viii. p. 609. Clement died A.D. 1100, as is ex-canon; according to Harduin, Concilia, tom. vi. par. pressly stated in the Chronicon Beneventanum pub-ii. p. 1719]: "Ne episcopus vel sacerdos Regi vel lished by Muratori, Antiq. Italica, tom. i. p. 262, &c. alicui laico in manibus ligiam fidelitatem faciant;" i.e. See Rubeus, Hist. Ravennat. lib. v. p. 307, &c. may take the oath which vassals or subjects are accusСс

Italy the pontiff succeeded in reducing the | Roman castle of St. Angelo under his power; but he died a little after in the year 1099, and the year following Clement III. also died. Thus the Benedictine monk, Raynier, who was created pontiff after the death of Urban and who assumed the name of Pascal II. reigned without a competitor when the century closed.

22. The irreligious lives, the ignorance, frauds, dissoluteness, quarrels, and flagrant crimes of the greater part of the monks, are noticed by nearly all the historians of that age; not to mention other proofs of their impiety which have reached us in great numbers. But still this class of people were everywhere in high repute, were promoted to the highest offices in the 21. Among the oriental monks nothing church, and increased continually in wealth occurred worth noticing; but among the and opulence. The causes of this are to western monks there were several events be traced to the extreme ignorance of everywhich deserve to be mentioned. Of these thing pertaining to religion, which gave events the most important perhaps was the rise to the grossest superstition, and to the closer union between them and the Roman licentiousness and the very dissolute lives pontiffs. For a long time many of the of the people at large in this century. monks, in order to escape the oppressions While the great mass of the people, and and snares of the bishops, kings, and even the clergy, secular as well as regular, princes who coveted their possessions, had addicted themselves to every species of placed themselves under the protection of vice, those appeared like saints and the the Roman pontiffs, who readily received friends of God who preserved some show of them on condition of their paying an annual piety and religion. Besides, the nobles, tribute. But in this century the pontiff's knights, and men of military rank who had in general, and especially Gregory VII. spent their lives in acts of robbery, in dewho wished to bring all things under sub-bauchery, in revelry, and other gross vices, jection to St. Peter and to diminish the when they became advanced in life and felt rights and prerogatives of the bishops, ad- the stings of a guilty conscience, hoped they vised and counselled the monks to with- could appease their Almighty Judge if they draw their persons and property from the should either purchase the prayers of the jurisdiction of the bishops, and to place monks by rich gifts, and should bestow on both under the inspection and dominion of God and the saints a portion of their illSt. Peter. Hence from the time of Gregotten wealth, or should themselves become gory VII. the exemptions of monasteries monks and make their new brethren their from the power of the Ordinary were im- heirs. mensely multiplied throughout Europe, to the great injury and inconvenience of kings and princes, and to the vexation of the bishops.2

tomed to take. They are in an error who tell us that Gregory VII. forbade bishops taking the oath of fidelity.

Unreasonable as he sometimes was, he was more reasonable than that. This is proved by Noris, Istoria delle Investiture, cap. x. p. 279, &c.

See as a specimen the Epistle of Gregory VII. in which he subjects the monks of Redon to the Romish sce, with expressions new and unheard of till his age, in Martene, Thesaur. Anecdotor. tom. i. p. 204, &c. To this may be added others by Urban II. and the subsequent pontiffs, which are extant in the same work, and here and there in other collections.

2 Perhaps no exemption of a Germanic monastery can be produced which is older than the time of Gregory. Mosheim probably means to say, "No exemption by mere papal authority" occurred in Germany before Gregory VII. for there were various monasteries there which were exempt at an earlier period. That of Fulda was one exempt from its foundation A.D. 744; as appears from Boniface, Epistola 151. The founders of monasteries often wished to have them exempt from episcopal jurisdiction as well as from civil exactions, and therefore procured from the bishop and from the prince such exemption; which was confirmed at first by some council and afterwards by the Roman pontiff. As the pontiffs advanced in power and encroached on the prerogatives of bishops, councils, and kings, their confirmation of an exemption became more common and more necessary, till at last they assumed the exclusive right of granting exemptions at their pleasure. See De Marca, Concordia Sacerdotii et Imperii, lib. ili. cap. xvi.-Mur.

23. Of all the monks none were in higher reputation for piety and virtue than those of Cluny in France. Their rules of life therefore were propagated throughout all Europe, and whoever would establish new monasteries or resuscitate and reform old ones, adopted the discipline of Cluny.

3 See what Launoi, Assertio in Privileg. S. Medardi, cap. 26, sec. 6, Opp. tom. iii. par. ii. p. 499, &c. and Simon, Bibliotheque Critique, tome iii. cap. 32, p. 331, &c. have collected and remarked on this subject. [Ivo Carnotensis, Ep. 70 (cited by Pagi, Crit. Baron. ad ann. 1100, No. ix.) says to Walter, bishop of Meaux : "I state to your goodness the shameful report which I have received from the lips of the monks of Tours, and the letters of lady Adeleid, the venerable countess, respecting the monastery of St. Fara, that it is no longer the residence of holy virgins but may be pronounced the brothel of demoniac females who prostitute their bodies to every sort of men." This is only a specimen of what is to be met with in the writers of these times. -Mur.

4 On the astonishing wickedness of this age see Blondell, De Formula, regnante Christo, p. 14, &c. Boulainvilliers, De l' Origine et les Droits de la Noblesse, in Malet's Mémoires de Littér, et de l'Hist. tome ix. par. i. p. 63, &c. and many others. This licentiousness and impunity of all sorts of wickedness gave rise to the orders of knights errant or chivalry; whose business it was to protect the weak, the poor, and especially females, against the insults and violence of the strong. This was a laudable institution in those wretched times when the energy of law was wholly prostrate, and when those filling the office of judges were incompetent to perform the duties of their stations.

not a little the ancient rigour of the order.* Shortly after John Gualbert, a Florentine, founded at Vallombrosa, which is also on the Apennine, the congregation of Benedictine monks of Vallombrosa, which in a little time extended into many parts of Italy:5 To these two Italian congregations may perhaps be subjoined that of Hirschau [in the diocese of Spire] in Germany, established by the abbot William, who reformed many monasteries in Germany and established several new ones. But the Hirsaugians, if we examine them closely, ap

branch of the Cluniacensian congregation, whose rules and customs they followed.

The French monks of Cluny, from whom the sect originated, gradually acquired such immense wealth in consequence of the donations of the pious of all classes, and at the same time such extensive power and influence, that towards the close of the century they were able to form a peculiar community of their own, which still exists under the name of the Cluniacensian order or congregation. For all the monasteries which they reformed and brought under their rules, they also endeavoured to bring under their dominion; and in this they were so successful, especially under Hugo, pear not to be a new fraternity, but a the sixth abbot of Cluny, a man in high favour with pontiffs, kings, and nobles, that at the close of the century no less than 25. Near the end of the century, A. D. thirty-five of the larger monasteries in 1098, Robert, abbot of Molesine in BurFrance, besides many of the smaller ones, gundy, a province of France, being utterly looked up to him as their general. Besides unable to bring his monks to live up to the these there were numerous others which, rule prescribed by St. Benedict, retired though they declined becoming members of with twenty associates to Citeaux (Cisterthis community and continued to elect their cium), then a horrid place covered with own governors, yet chose the abbot of woods and briers, but now a beautiful spot Cluny or the arch-abbot as he was called, [in the diocese of Chalons and county of for their patron and supervisor. But this Beaume], and there commenced the order prosperity, this abundance of riches, ho- or rather congregation of the Cistercians. nours, and power, gradually produced not In the following century this fraternity, only arrogance, but all those vices which with the same success as that of Cluny, disgraced the monks of those ages; and in spread itself over the greatest part of a little time there was nothing to distin-Europe, became exceedingly opulent, and guish the Cluniacensians from the other monks except some rites and forms.

24. The example of the Cluniacensians led other pious and well-disposed men to establish similar monastic associations; and the consequence was that the Benedictine family, which hitherto had composed but one body, was now split into several sects, all subject indeed to one rule, but differing in customs, forms, and mode of living, and moreover indulging animosity towards each other. In the year 1023 Romuald, an Italian, retired to Camaldol or CampoMalduli, a desert spot on the lofty heights of the Apennine, and there laid the foundation of the congregation of the Camaldulensians, which still flourishes, especially in Italy. Those who belong to it are divided into cœnobites and eremites. Both are required to live according to rigorous and severe laws, but the cœnobites have relaxed

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acquired the form and rights not only of a new monastic sect, but of a new commonwealth of monks. The primary law of this fraternity was the rule of St. Benedict, which the founder required the members to fulfil perfectly, without adopting any convenient interpretations of its precepts; yet he added some further regulations to serve as a rampart fortifying the rule against any violations; regulations which were severe and obnoxious to human nature, but exceedingly holy according to the views of that age. Yet the possession of wealth which had corrupted the Cluniacensians at

4 Some of the writers concerning the order of Camaldulensians are named by Fabricius, Biblioth. Lat. MeTo which add the life of

dii Eoi, tom. i. p. 395.

Romuald in the Acta Sanctor. Febr. tom. ii. p. 101,

&c.; and in Mabillon, Acta Sanctor. Ord. Bened. secul. vi. par. i. p. 427; Helyot, Hist. des Ordres, tome i. p. 236; Mabillon, Annales Ord. Bened. tom. v. in many places, especially p. 261, &c.; Ziegelbauer's Centifolium Camaldulense, seu Notitia Scriptor. Camaldu lensium, Venice, 1750, fol. [and Costadoni, Annales Camaldulens. tom. i. ii. Venice, 1755, fol.-Schl.

5 See the life of Gualbertus in Mabillon, Acta Sunctor. Ord. Bened. sxcul. vi. par. ii. p. 273; Helyot, Hist. des Ordres, tome v. p. 298. Many documents relating to this order and to its history were published not long since by Lami in his Delicia Eruditorum, printed at Florence, tom. ii. p. 238 (where the ancient rules of the order are given), and p. 272, 279, tom. iii. p. 177, 212, and elsewhere.

See Mabillon, Acta Sanctor. Ord. Eened. sæcul. vi. par. ii. p. 716, &c.; Helyot, Hist. des Ordres, tome v. p. 332.

once, also gradually extinguished among | latter exalting themselves above the forthe Cistercians their first zeal for obeying mer; and when the rigour of their rule was their rule; so that in process of time their in many respects mitigated and softened faults were as numerous as those of the down, partly by the presidents of the order themselves, and partly by the Roman ponother Benedictines.1 tiffs. This monastic sect was called the order of Grandimontans, because Muret where they were first established was near to Grandmont in the territory of Limoges.3

26. Besides these societies formed within the Benedictine order, there were added some new families of monks or orders in the proper sense of the term, i.e. societies having peculiar rules and institutions. For to some persons who were constitutionally gloomy and inclined to excessive austerity, the rule of Benedict appeared too lax; and others thought it imperfect and not well accommodated to the exercise of all the duties of piety towards God. In the first place Stephen of Thiers, a nobleman of Auvergne and son of a viscount (whom some call Stephen de Muret from the place where he erected the first convent of his order), obtained from Gregory VII. in the year 1073, permission to institute a new species of monastic discipline. He at first designed to subject his followers to the rule of St. Benedict, but he afterwards changed his purpose and drew up a rule of his own. It contains many very severe injunctions; poverty and obedience it inculcates as first principles; it forbids the possession of lands beyond the boundaries of the monastery; denies wholly the use of flesh even to the sick; does not allow of keeping cattle, that a hankering after animal food might be more easily prevented; most sacredly enjoins silence, and makes solitude of so much importance, that the doors of the monastery were to be opened to none but persons of high authority; prohibits all converse with females; and finally commits the care and management of all the temporal affairs and concerns of the monastery exclusively to the converted [or lay] brethren, while the clerical brethren were to devote themselves exclusively to the contemplation of divine things. The reputation of this new order was very high in this century and the next, so long as these regulations and others no less severe were observed; but its credit sank entirely when violent animosity broke out between the clerical and the converted brethren, the

1 The principal historian of the Cistercian order is Manriquez, whose Annales Cistercienses, a ponderous and minute work, was published at Lyons, 1642, in four vols. fol. The second is Le Nain, whose Essai de l'Hist. de l'Ordre de Citeaux was published at Paris, 1696, in nine vols. 8vo. The other writers are enume rated by Fabricius, Biblioth. Lat. Medii Evi, tom. i. p. 1066. But to them should be added Mabillon, who learnedly and diligently investigates the origin and progress of the Cistercians in the 5th and 6th vols. of his Annal. Bened. and also Helyot, Hist. des Ordres, tome v. p. 341, &c.

* See note 2, p. 337, of this vol.—Mur.

27. Afterwards in the year 1084 or 1086 followed the order of Carthusians, so called from Chartreuse a wild and dismal spot, surrounded with high mountains and craggy rocks, near Grenoble in [the southeasterly part of] France. The founder of this noted sect, which exceeded perhaps all others in severity of discipline, was Bruno, a German of Cologne and canon of Rheims in France. Unable to endure or to correct the perverse conduct of his archbishop Manasses, he bade adieu to the world, and with six companions took up a wretched residence in the dismal spot I have mentioned, with the permission of He at first Hugo, bishop of Grenoble. adopted the rule of St. Benedict, though enlarged with a considerable number of very austere and rigid precepts; and his successors, first Guigo and afterwards others, imposed upon the order other laws

3 The origin of this order is described by Guidonis [de la Gayonne], whose tract was published in Labbé's Biblio. Manuscrip. tom. ii. p. 275. For its history and affairs, see Mabillon, Annales Bened. tom. v. p. 65, &c. 99, &c. and tom. vi. p. 116, and Præf. ad Acta Sanctor. Ord. Bened. sæcul. vi. par. ii. p. 34; Helyot, Hist. des Ordres, tome vii. p. 409; Gallia Christiana, by the Benedictine monks, tom. ii. p. 645; Baluze, Vita Pontf, Avenionens. tom. i. p. 158, and his MisStephen, there is a particular account in the Acta Sanctor. Februar. tom. ii. p. 199, &c.

cellanea, tom. vii. p. 486. Of the founder of the order,

4 Some of the writers concerning Bruno and the order he established are mentioned by Fabricius, Bib

lio. Lat. Medii Eni, tom. i. p. 784, but there are many more extant. See Masson, Annales Cartusiani, Correria, 1687, fol.; Orland, Chronicon Cartusianum, and others; from whom Helyot (in his Hist. des Ordres, tome vii. p. 366) has compiled a neat but imperfect Many documents history of the Carthusian order. relating to the character and laws of the order are exhibited by Mabillon, in his Annales Benedict. tom. vi. p. 638, 683, &c. Of Bruno himself the Benedictine monks have given a distinct account, Hist. Littér. de la France, tome ix. p. 233, &c. The collectors of the Acta Sanctorum will doubtless give a more full account when they come down to the 6th day of October, which is sacred to his memory. It was the current report formerly that Bruno took his resolution of retiring into a desert upon occasion of the death of a priest at Paris, who after his death miraculously returned to life for a short period, in order to attest his own damnation. But since Launoi attacked that story in his tract, De Causa Secessus Brunonis in Desertum, it has commonly been accounted a fable by the more discerning even in the Romish church itself. And the Carthusians, who might feel an interest to keep up the story, seem at this day to abandon it, or at least they defend it timidly. The arguments on both sides are clearly and fairly stated by Bulæus, Hist. Acad. Paris. tom. i. p. 467, &c.

which were still more severe and rigorous.1 Nor is there any sect of monks which has departed less from the severity of its original discipline. This new sect of solitaries spread itself more slowly than the others over Europe, and was later in admitting females to join it; indeed it could never prevail much among that sex, owing undoubtedly to the rigours and gloominess of its discipline."

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28. At the close of the century, A.D. 1095, the order of St. Anthony, which was devoted to the receiving and curing diseased persons, and especially those affected with what was called the holy disease or St. Anthony's fire, took its rise from, small beginnings in France. Those who were seized with this terrible disease in this century hastened away to a cell (built by the Benedictine monks of Montmajor near Vienne), in which the body of St. Anthony was said to repose, that through the prayers of this holy man they might be restored. Gaston, a rich nobleman of the diocese of Vienne, and his son Guerin having both recovered from the disease in this cell, cousecrated themselves and all their property to St. Anthony, who as they believed had healed them, and devoted themselves to works of kindness towards the sick and the indigent. Eight men first joined them and afterwards many more. This company were indeed all consecrated to God, but they were bound by no vows and were subject to the Benedictine monks of Montmajor. But after they had become rich through the bounty of pious individuals and were spread over various countries, they at first withdrew themselves from the control of the [Benedictine] monks; and at length under Boniface VIII. in the year 1297, they obtained the rank and the rights of an order, or sect of brethren observing the rule of St. Augustine.3

1 See Mabillon's Præf. ad sæcul. vi. par. ii. of his Acta Sanctor. Ord. Bened. p. xxxvii.

2 Most of those who treat of this sect make no mention of Carthusian nuns, and hence many represent the order as embracing no females. But they have cloisters of females, though but few; for most of their nunneries are extinct, and in the year 1368 an express regulation was made prohibiting the erection of any more convents for females in the Carthusian community. At the present day therefore [A.D. 1755], there are only five convents of Carthusian nuns, four in France and one at Bruges in the Netherlands. See the learned author of the Variétés Historiques, Physiques, el Littéraires, tome i. p. 80, &c. Paris, 1752, 8vo. The delicate female constitution could not sustain the austere and stern mode of living required by the laws of the order; and hence in the few nunneries which remain it was necessary to yield somewhat to nature, and in particular to relax or abrogate the severe laws respecting silence, solitude, and eating alone.

3 See the Acta Sanctor. Januarii, tom. ii. p. 160. Helyot, Hist. des Ordres, tome ii. p. 103, &c.; Pennot

29. The canons, who since the eighth century formed an intermediate class between the monks and what are called the secular clergy, had become infected with the same dissoluteness of morals which pervaded the whole sacred order; indeed there was even greater profligacy among them in some countries of Europe. Therefore good men who had some sense of religion, and also several of the pontiffs, as Nicolaus II. in the council at Rome A.D. 1059,* and afterwards others, made commendable efforts for reforming the associations of the canons. Nor were these efforts without effect, for a better system of discipline was introduced into nearly all those associations. Yet all of them would not admit reform to the same extent. For some bodies of canons returned indeed into commons, that is, resided in the same house and ate at a common table, which was especially required by the pontiffs, and was extremely necessary in order to prevent marriages among this class of priests; while they still retained the perquisites and revenues of their priestly offices, and used them at their pleasure. But other associations, chiefly through the influence of Ivo, afterwards bishop of Chartres, renounced all private property and all their possessions, and these lived very much after the manner of monks. Hence arose the distinction between secular canons and regular; the former obeying the rule of Nicolaus II. and the latter following that of Ivo. And as St. Augustine introduced among his clergy nearly the same regulations as those of Ivo, though he did not commit any rules to writing, hence the regular canons were called by many, regular canons of St. Augustine or canons under the rule of St. Augustinc.

tus, Hist. Canonicorum Regular. lib. ii. cap. 70; Kapp, Diss. de Fratribus S. Antonii, Lips. 1737, 4to. The present state of the first house or hospital of this order in which its abbot resides, is described by Martene and Durand, Voyage Littér. de Deux Bénédictins, tome i. p. 260, &c.

4 The decree of Nicolaus II. in the council of Rome, A.D. 1059 (by which the old rule for canons adopted in the council of Aix-la-Chapelle was repealed and another substituted), was first published by Mabillon among the documents subjoined to tom. iv. of his Annales Benedict. p. 748, &c. and it is also inserted in the Annales themselves, lib. lxi. sec. xxxv. p. 586, &c.

5 See Mabillon, Annales Bened. tom. iv. p. 586, and his Opp. Posthuma, tom. ii. p. 102-115; Helyot, Hist. des Ordres, tome ii. p. 11, &c. Thomassin. Disciplina Ecclesia circa Beneficia, tom. i. par. i. lib. iii. cap. xi. p. 657, &c. Muratori, Antiq. Ital. Medii Evi, tom. v. p. 357, &c.; Many documents occur likewise in various parts of the Gallia Christiana by the Benedictine monks, relating to this reformation of the canons and the distinction among them. This recent origin of their order is very disagreeable to the regular canons; for they wish on many accounts to be

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