Cathari
(From the Greek katharos, pure), literally “puritans”, a name specifically applied to, or used by, several sects at various periods. The Novatians of the third century were frequently known as Cathari, and the term was also used by the Manichæans. In its more usual sense, Cathari was a general designation for the dualistic sects of the later Midde Ages. Numerous other names were in vogue to denominate these heretics. Without speaking of the corrupted forms of “Cazzari”, “Gazzari”, in Italy, and “Ketzer” in Germany, we find the following appellations: “Piphili”, “Piphles”, in Northern France and Flanders; “Arians”, “Manichæans”, and “Patareni”, owing to real or alleged doctrinal similarity; “Tesserants”, “Textores” (Weavers), from the trade which many of the members followed. Sometimes they were erroneously styled “Waldenses” by their contemporaries. From the demagogue Arnold of Brescia and the heretical bishop Robert de Sperone, they were called “Arnoldistæ” and “Speronistæ”. To their geographical distribution they owed the names of “Cathari of Desenzano” or “Albanenses” (from Desenzano, between Brescia and Verona, or from Alba in Piedmont, Albano, or perhaps from the provinces of Albania); “Bajolenses” or “Bagnolenses” (from Bagnolo in Italy); “Concorrezenses” (probably from Concorrezo in Lombardy); “Tolosani” (from Toulouse); and especially “Albigenses” (from Albi). The designations “Pauliciani”, of which “Publicani”, “Poplicani”, were probably corruptions, and “Bulgari”, “Bugri”, “Bougres”, point to their probable Oriental origin.
Among recent historians there is a pronounced tendency to look upon the Cathari as the lineal descendants of the Manichæans. The doctrine, organization, and liturgy of the former, in many points, reproduce the doctrine, organization, and liturgy of the early disciples of Manes. The successive appearance of the Priscillianists, the Paulicians, and the Bogomili, representatives to some extent of similar principles, fairly establishes the historical continuity between the two extreme links of the chain — the Manichæans of the third, and the Cathari of the eleventh, century. In the present state of our knowledge, however, conclusive proofs in favour of the genetical dependence of the Cathari on the Manichæans are lacking. Some differences between the two religious systems are too radical to find a sufficient explanation in the appeal to the evolution of human thought. Among the Cathari we look in vain for that astronomical mythology, that pagan symbolism, and the worship of the memory of Manes, which were important characteristics of Manichæism. However attractive it may be to trace the origin of the Cathari to the first centuries of Christianity, we must be cautious not to accept as a certain historical fact what, up to the present, is only a probable conclusion.
Catharist principles
The essential characteristic of the Catharist faith was Dualism, i.e. the belief in a good and an evil principle, of whom the former created the invisible and spiritual universe, while the latter was the author of the material world.
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