第7章　宗教法庭

1198年，塞格尼公爵罗太里奥继承了他叔叔保罗在几年前才得到的崇高荣誉，以英诺森三世之名登上了教皇的宝座。

他是所有曾经入主过拉特兰宫的人当中最显赫的。他就任教皇时37岁，是巴黎大学和布伦大学的优秀学生，富有而聪明，精力充沛而抱负远大，善于使用权力，因此可以自称“不仅掌握着教会，还左右着整个世界”。

他把驻罗马的总督赶出了罗马城，再次征服了意大利半岛上由帝国军队控制的那部分地区，最后把皇位继承人逐出教会，使那个可怜的王子身陷困境，只好完全放弃了他在阿尔卑斯山那一侧的领地。通过这些，他使意大利摆脱了德国的掌控。

他组织了著名的第四次十字军东征，但这次东征从未到过“圣地”，而是奔向君士坦丁堡，屠杀了城里的大批居民，抢走了所有能带走的东西。由于他们的行径令人发指，以至于后来到希腊港口的十字军士兵无不担心被当作亡命徒绞死。英诺森三世的确表示过，不赞同这些残暴行径，它们使得少数德高望重的基督徒感到厌恶和绝望。但英诺森是个务实的人。他很快就接受了不可更改的事实，让一个威尼斯人去顶替君士坦丁堡主教的空缺。通过这个聪明策略，他使东正教再次处于罗马统治之下，同时赢得了威尼斯共和国的好感。从此，威尼斯把拜占廷领地看成是自己

He soon accepted the inevitable and appointed a Venetian to the vacant post of Patriarch of Constantinople. By this clever stroke he brought the eastern Church once more under Roman jurisdiction and at the same time gained the good will of the Venetian Republic which henceforth regarded the Byzantine domains as part of her eastern colonies and treated them accordingly.

In spiritual matters too, His Holiness showed himself a most accomplished and tactful person.

The Church, after almost a thousand years of hesitation, had at last begun to insist that marriage was not merely a civil contract between a man and a woman but a most holy sacrament which needed the public blessing of a priest to be truly valid. When Philip August of France and Alphonso IX of Leon undertook to regulate their domestic affairs according to their own particular preferences, they were speedily reminded of their duties and being men of great prudence they hastened to comply with the papal wishes.

Even in the high north, gained only recently for Christianity, people were shown in unmistakable manner who was their master. King Haakon IV（known familiarly among his fellow pirates as Old Haakon）who had just conquered a neat little empire including besides his own Norway, part of Scotland and all of Iceland, Greenland, the Orkneys and the Hebrides, was obliged to submit the somewhat tangled problem of his birth to a Roman tribunal before he could get himself crowned in his old cathedral of Trondhjem.

And so it went.

The king of Bulgaria, who invariably murdered his Greek prisoners of war, and was not above torturing an occasional Byzantine emperor, who therefore was not the sort of person one might expect to take a deep interest in religious matters, traveled all the way to Rome and humbly asked that he be recognized as vassal of His Holiness. While in England, certain barons who had undertaken to discipline their sovereign master were rudely informed that their charter was null and void because “it had been obtained by

的东方殖民地，随意发号施令。

在精神方面，教皇也表现出了极深的造诣和圆滑的策略。

在经过近1000年的犹豫之后，教会终于开始认为婚姻不只是男女之间的民事契约，而是一件神圣的事，必须在神父当众祝福后才真正生效。当法国的菲利普·奥古斯丁和莱昂的阿方索九世按照自己的好恶治理国家时，他们很快就得到教皇的警告，要记住自己的职责。他们都小心处世，立即遵从了教皇的旨意。

甚至在北方高地，尽管基督教刚刚传入，人们也准确无误地意识到谁是他们真正的主人。国王哈康四世（海盗同伙们习惯称他为“老哈康”）刚刚征服了一个小帝国，他的统治范围除了他所在的挪威之外，还有苏格兰的一部分、冰岛、格陵兰岛、奥克尼群岛和赫布里底群岛。但是他在旧天主教堂加冕之前，必须向罗马法庭交代清楚自己复杂的身世。

事态就这样发展下去。

保加利亚国王一味屠杀希腊战俘，有时还会折磨拜占廷的皇帝，因此他对宗教思想根本不感兴趣，但他还是赶赴罗马，谦卑地恳求当教皇的仆人。在英格兰，几个贵族想用一些规则来约束他们的国王，教会却粗暴地声明他们的宪章无效，因为“它是依靠武力获取的”；接着，他们又因为起草了那份著名的《大宪章》而被逐出了教会。

所有这些都表明，英诺森三世对那些敢于质疑教会法律的朴实的纺织工和目不

force” and next found themselves excommunicated for having given unto this world the famous document known as Magna Charta.

From all this it will appear that Innocent III was not the sort of person who would deal lightly with the pretensions of a few simple linen-weavers and illiterate shepherds who undertook to question the laws of his Church.

And yet, some there were found who had the courage to do this very thing as we shall now see.

The subject of all heresies is extremely difficult.

Heretics, almost invariably, are poor people who have small gift for publicity. The occasional clumsy little pamphlets they write to explain their ideas and to defend themselves against their enemies fall an easy prey to the ever watchful detectives of whatever inquisition happens to be in force at that particular moment and are promptly destroyed. Hence we depend for our knowledge of most heresies upon such information as we are able to glean from the records of their trials and upon such articles as have been written by the enemies of the false doctrines for the express purpose of exposing the new “conspiracy of Satan” to the truly faithful that all the world may be duly scandalized and warned against doing likewise.

As a result we usually get a composite picture of a longhaired individual in a dirty shirt, who lives in an empty cellar somewhere in the lowest part of the slums, who refuses to touch decent Christian food but subsists entirely upon vegetables, who drinks naught but water, who keeps away from the company of women and mumbles strange prophecies about the second coming of the Messiah, who reproves the clergy for their worldliness and wickedness and generally disgusts his more respectable neighbors by his ill-guided attacks upon the established order of things.

识丁的牧羊人提出的要求是不会轻易放过的。

不过，还是有一些人敢这样去做，正如我们将要看到的那样。

所有异端邪说都是令人极其费解的。

异教徒几乎都是贫苦大众，没有搞宣传的天赋。他们偶尔会写几本拙朴的小册子阐述自己的见解，以保护自己打击敌人，但它们马上就会被当时掌权的宗教法庭派出的机敏密探发现，并被立即销毁。因此我们只能凭借异端邪说的审判记录中的线索，以及他们的敌人为了杀一儆百，向虔诚信徒揭露的令全世界震惊的《新的撒旦阴谋》的文章来了解大多数异端邪说。

结果，对这些人我们通常会得到较复杂的印象：他们披头散发，衣衫褴褛，住在最下层贫民窟的空地窖里，拒绝接触崇高的基督食物，坚持只吃蔬菜，只喝白水，对女人避而远之，叨唠着救世主第二次下凡的奇怪预言，责骂教士的庸俗和邪恶，由于恶意攻击万物的既有规律而让他们体面的邻居感到厌恶。

当然，许多异教徒的确令人讨厌，而那似乎正是自命不凡的人应有的下场。

没错，很多异教徒是以非神圣的热情去追求神圣生活的。他们脏得像个魔鬼，臭气冲天，那些关于真正基督生活的怪诞思想通常会把他们家乡的平静生活搅乱。

不过，我们还是要赞扬他们的勇气和诚实。

他们可能所获无几，却失去了一切。

结果呢，他们失去了一切。

当然，这个世界上的一切都趋于有序化。最后，甚至那些根本不相信组织的

Undoubtedly a great many heretics have succeeded in making a nuisance of themselves, for that seems to be the fate of people who take themselves too seriously.

Undoubtedly a great many of them, driven by their almost unholy zeal for a holy life, were dirty, looked like the devil and did not smell pleasantly and generally upset the quiet routine of their home town by their strange ideas anent a truly Christian existence.

But let us give them credit for their courage and their honesty.

They had mighty little to gain and everything to lose.

As a rule, they lost it.

Of course, everything in this world tends to become organized. Eventually even those who believe in no organization at all must form a Society for the Promotion of Disorganization, if they wish to accomplish anything. And the medieval heretics, who loved the mysterious and wallowed in emotions, were no exception to this rule.Their instinct of self-preservation made them flock together and their feeling of insecurity forced them to surround their sacred doctrines by a double barrier of mystic rites and esoteric ceremonials.

But of course the masses of the people, who remained faithful to the Church, were unable to make any distinction between these different groups and sects. And they bunched them all together and called them dirty Manichaeans or some other un flattering name and felt that that solved the problem.

In this way did the Manichaeans become the Bolshevists of the Middle Ages. Of course I do not use the latter name as indicating membership in a certain well-defined political party which a few years ago established itself as the dominant factor in the old Russian Empire.I refer to a vague and ill-defined term of abuse which people nowadays bestow upon all their personal enemies from the landlord who comes to collect the rent down to the elevator boy who neglects to stop at the right floor.

人如果想有所成就，也必须成立一个“无组织促进会”。喜爱神话、沉湎于感情的中世纪异教徒也不例外。自我保护的天性使他们聚集在一起，不安全感迫使他们在自己神圣教义的外面裹上了两层玄奥神秘的礼拜和礼仪来打掩护。

但是，大多数忠诚于基督教会的人却不能区别这些不同的组织和教派。他们把所有异教徒混为一谈，称他们是肮脏的摩尼教徒或其他不恭的东西，以为这样就能解决问题。

这样，摩尼教徒成了中世纪的布尔什维克。我当然不是指一个有明确纲领的政党，就像数年前在俄罗斯帝国确立了统治地位的那个政党。我是指一种含混不清的谩骂，如今人们也用它来诅咒所有的敌人，包括从收房租的房东到没有把电梯停在适当位置的电梯工。

对于中世纪的上等基督徒来说，摩尼教徒是最令人讨厌的家伙。可是由于没有真凭实据对他进行审判，所以就指控他为异端。这个方法和一般的法庭审判相比，既不怎么引人注意，也比较快，不过它常常稍欠准确，导致了大量的冤案。

A Manichaean, to a medieval super-Christian, was a most objectionable person. But as he could not very well try him upon any positive charges, he condemned him upon hearsay, a method which has certain unmistakable advantages over the less spectacular and infinitely slower procedure followed by the regular courts of law but which sometimes suffers from a lack of accuracy and is responsible for a great many judicial murders.

What made this all the more reprehensible in the case of the poor Manichaeans was the fact that the founder of the original sect, a Persian by the name of Mani, had been the very incarnation of benevolence and charity. He was an historical figure and was born during the first quarter of the third century in the town of Ecbatana where his father, Patak, was a man of considerable wealth and influence.

He was educated in Ctesiphon, on the river Tigris, and spent the years of his youth in a community as international, as polyglot, as pious, as godless, as material and as idealistically-spiritual as the New York of our own day. Every heresy, every religion, every schism, every sect of east and west and south and north had its followers among the crowds that visited the great commercial centers of Mesopotamia.Mani listened to all the different preachers and prophets and then distilled a philosophy of his own which was a mixturn-compositum of Buddhism, Christianity, Mithraism and Judaism, with a slight sprinkling of half a dozen old Babylonian superstitions.

Making due allowance for certain extremes to which his followers sometimes carried his doctrines, it can be stated that Mani merely revived the old Persijan myth of the Good God and the Evil God who are eternally fighting for the soul of man and that he associated the ancient God of Evil with the Jehovah of the Old Testament（who thus became his Devil）and the God of All Good Things with that Heavenly Father whom we find revealed within the pages of the Four Gospels.Furthermore（and that is where Buddhistic influence made itself

在可怜的摩尼教徒的案子中更应指责的是，这个教的创始人是个名叫摩尼的波斯人，他是宽厚和仁慈的化身。他是个历史人物，于公元3世纪之前25年出生在一个叫艾卡巴塔那的镇子里，他父亲帕塔克是那里很有钱财和影响的大人物。

他在底格里斯河畔的采斯雯受过教育，他青年时代所处的社会就像如今的纽约，具有国际性、语言混杂、人性虚伪、不信上帝和追求实利，并充满空想。在从四面八方赶来两河流域大商业中心的人群中，各种异端、宗教和教派都有自己的追随者。摩尼倾听着各种传教士和预言家的言论，把佛教、基督教、密特拉教和犹太教融合在一起，再掺上一些古巴比伦的迷信，形成了自己的一套哲学。

如果不考虑摩尼教徒有时会把摩尼教义推向极端，那么可以说摩尼只是复苏了古代波斯神话中的好上帝和坏上帝。坏上帝总是与人的灵魂作对，摩尼把古代的万恶之神与《旧约》中的耶和华相联系（于是耶和华变成了摩尼教的魔鬼），把洪福之神和四福音书中的“天父”相联系。而且（这里可以看到佛教的影响）摩尼认为，人的身躯是天性邪恶卑鄙之物，所有人都应该不断磨砺躯体，严格遵守节食和行为规范，以摈除自己的世俗野心，不至于沦入万恶之神的魔掌，不被炼狱烧为灰烬。结果，他恢复了一大批禁饮禁食的规矩，只让追随者喝凉水、吃干菜和死鱼。这后一项教义可能会让我们感到吃惊，不过教徒们一直认为，海里的冷血生物对人的不朽灵魂的损伤要比陆地上的热血亲族小一些，这些宁愿死也不愿吃一块牛排的人，吃起鱼来却津津有味，毫无愧疚感。

摩尼轻视女性，这表明他是个地地道道的东方人。他禁止信徒结婚，主张人类

felt）Mani believed that the body of man was by nature a vile and despicable thing; that all people should try to rid themselves of their worldly ambitions by the constant mortification of the flesh and should obey the strictest rules of diet and behavior lest they fall into the clutches of the Evil God（the Devil）and burn in Hell.As a result he revived a large number of taboos about things that must not be eaten or drunk and prescribed for his followers a menu composed exclusively of cold water, dried vegetables and dead fish. This latter ordinance may surprise us, but the inhabitants of the sea, being coldblooded animals, have always been regarded as less harmful to man's immortal soul than their warm-blooded brethren of the dry land, and the self-same people who would rather suffer death than eat a veal chop cheerfully consume quantities of fish and never feel a qualm of conscience.

Mani showed himself a true Oriental in his contempt for women. He forbade his disciples to marry and advocated the slow extinction of the human race.

As for baptism and the other ceremonies instituted originally by the Jewish sect of which John the Baptist had been the exponent, Mani regarded them all with horror and instead of being submerged in water, his candidates for holy orders were initiated by the laying on of hands.

At the age of twenty-five, this strange man undertook to explain his ideas unto all mankind. First he visited India and China where he was fairly successful.Then he turned homeward to bring the blessings of his creed to his own neighbors.

But the Persian priests who began to find themselves deprived of much secret revenue by the success of these unworldly doctrines turned against him and asked that he be killed. In the beginning, Mani enjoyed the protection of the king, but when this sovereign died and was succeeded by some one else who had no interest whatsoever in religious questions, Mani was surrendered to the priestly class. They took him to the walls of the

走向消亡。

至于对最初由犹太教创立、由施洗约翰发起的洗礼及其他仪式，摩尼则深恶痛绝；因而想入教的人不必将身体浸入水中，而是行按手礼。

25岁时，这个怪人开始向全人类解释他的思想。他首先来到印度和中国，在那里非常成功。然后他返回家乡，想把他的教义的祝福带给自己的同胞。

但是波斯教士们开始发现，摩尼教那些超凡脱俗的教义的成功使他们丧失了许多秘密收入，于是转而反对摩尼，要求处死他。起初，摩尼受到了国王的保护，但是老国王死后，新国王对宗教事务毫无兴趣，于是摩尼被交给了教士阶层去处置。他们把摩尼带到城墙下，把他钉在十字架上，还剥了他的皮挂在城门上示众，以警告那些对这个艾卡巴塔那预言家的异端邪说感兴趣的人。

由于和当局的激烈冲突，摩尼教自身也分崩离析了。但是这位预言家的思想火花像众多的精神流星，在欧洲和亚洲的广大土地上传播开来，在以后很多世纪里在朴实贫苦的百姓中继续产生着巨大反响，他们不自觉地捡起了摩尼的思想，仔细审视，发现它们很合自己的口味。

摩尼教具体是在何时以及怎样进入欧洲的，我也不清楚。

很可能它是经过小亚细亚、黑海和多瑙河来到欧洲，然后翻过阿尔卑斯山，很快在德国和法国受到了热烈欢迎。在那里，新教义的追随者给自己起了个东方名字“凯瑟利”，也就是“过纯洁生活的人”。这一让教会苦恼的教义迅速蔓延，以至在整个西欧，“凯赞”或“凯特”成了“异端邪说”的同义词。

town and crucified him and flayed his corpse and publicly exposed his skin before the city gate as an example to all those who might feel inclined to take an interest in the heresies of the Ecbatanian prophet.

By this violent conflict with the authorities, the Manichaean church itself was broken up. But little bits of the prophet's ideas, like so many spiritual meteors, were showered far and wide upon the landscape of Europe and Asia and for centuries afterwards continued to cause havoc among the simple and the poor who inadvertently had picked them up, had examined them and had found them singularly to their taste.

Exactly how and when Manichaeism entered Europe, I do not know.

Most likely it came by way of Asia Minor, the Black Sea and the Danube. Then it crossed the Alps and soon enjoyed immense popularity in Germany and France.There the followers of the new creed called themselves by the Oriental name of the Cathari, or “the people who lead a pure life,” and so widespread was the affliction that all over western Europe the word “Ketzer” or “Ketter” came to mean the same as “heretic.”

But please don't think of the Cathari as members of a definite religious denomination.No effort was made to establish a new sect. The Manichaean ideas exercised great influence upon a large number of people who would have stoutly denied that they were anything but most devout sons of the Church. And that made this particular form of heresy so dangerous and so difficult of detection.

It is comparatively easy for the average doctor to diagnose a disease caused by microbes of such gigantic structure that their presence can be detected by the microscope of a provincial board-of-health.

But Heaven protect us against the little creatures who can maintain their incognito in the midst of an ultra-violet illumination, for they shall inherit the earth.

不过，请不要认为“凯瑟利”是一个固定教派，根本没人试图建立一个新教派。摩尼教的思想对许多人产生了巨大影响，而这些人却仍然坚持自己是基督教会的虔诚信徒。这使这种特殊形式的异端邪说非常危险，而且难以察觉。

对于普通医生来说，要是某些病菌的体积大得在地方卫生部门的显微镜下就能看到，那么由这种病菌引起的疾病是比较容易诊断的。

但是上帝会保佑我们不受在紫外线下仍然能隐匿的小生物的侵害，因为上帝还要让世界延续下去。

从基督教的观点来看，摩尼教是最危险的社会瘟疫，它使教会上层人物充满了恐惧，这种恐惧是在各种常见的精神疾病面前体会不到的。

这也许不能公开说，但早期基督信仰的最坚定支持者的确表现出了这种病的征兆。就拿圣奥古斯丁来说吧，这个十字军里杰出、勇敢的人，这个曾奋勇争先摧毁异教的最后一座堡垒的人，据说内心却向着摩尼教。

Manichaeism, from the point of view of the Church, was therefore the most dangerous expression of all social epidemics and it filled the higher authorities of that organization with a terror not felt before the more common varieties of spiritual afflictions.

It was rarely mentioned above a whisper, but some of the staunchest supporters of the early Christian faith had shown unmistakable symptoms of the disease. Yea, great Saint Augustine, that most brilliant and indefatigable warrior of the Cross, who had done more than any one else to destroy the last stronghold of heathenism, was said to have been at heart considerable of a Manichaean.

Priscillian, the Spanish bishop who was burned at the stake in the year 385 and who gained the distinction of being the first victim of the law against heretics, was accused of Manichaean tendencies.

Even the heads of the Church seemed gradually to have fallen under the spell of the abominable Persian doctrines.

They were beginning to discourage laymen from reading the Old Testament and finally, during the twelfth century, promulgated that famous order by which all clergymen were henceforth condemned to a state of celibacy. Not to forget the deep impression which these Persian ideals of abstinence were soon to make upon one of the greatest leaders of spiritual reform, causing that most lovable of men, good Francis of Assisi, to establish a new monastic order of such strict Manichaean purity that it rightly earned him the title of the Buddha of the West.

But when these high and noble ideals of voluntary poverty and humility of soul began to filter down to the common people, at the very moment when the world was filled with the din of yet another war between emperor and pope, when foreign mercenaries, bearing the banners of the cross and the eagle, were fighting each other for the most valuable bits

普里西林是西班牙主教，他于公元385年被烧死在火刑柱上，因为他被指控倾向于摩尼教，由此成为《反对异教法》的第一个牺牲品。

就连基督教会的领袖似乎也渐渐被可怕的波斯教义吸引了。

他们开始劝阻不懂神学的门外汉不要读《旧约》；最后，在12世纪还宣布了著名的法令：所有神职人员都必须保持独身。不要忘记，这种波斯苦行思想很快就在精神变革的伟大领袖身上留下了深刻的烙印，使最受人爱戴的阿西斯的弗朗西斯制定了严格的摩尼教“纯洁”思想的新僧侣制度，这为他赢得了“西方的释迦牟尼”的头衔。

但是，当自愿贫穷和灵魂谦卑的高尚理想开始向普通大众渗透的时候，当皇帝与教皇的又一场战争一触即发的时候，当外国雇佣军各自扛着十字架和雄鹰旗帜你死我活地争夺地中海沿岸珍贵的弹丸之地的时候，当大批十字军携带从朋友和敌人那儿掠夺得来的不义之财蜂拥回国的时候，当修道院长住在奢华的宫殿并豢养了一群阿谀之徒的时候，当教士们匆忙念完清晨的弥撒赶去饱享狩猎早餐的时候，一件不妙的事情就要发生，而且真的发生了。

毫不奇怪，对基督教现状的公开不满首先出现在法国的一个地方，那里的古罗马文化传统虽然维持得最长，但是文明从来没有教化好野蛮人。

你可以在地图上找到这个地方。它叫普罗旺斯，由位于地中海、罗纳河和阿尔卑斯山之间的一个三角形组成。以前腓尼基人的殖民地马赛，过去曾是、现在依然是这个地区最重要的港口，这儿有不少富裕的城镇和乡村、肥沃的土地、充足的雨

of territory along the Mediterranean shores, when hordes of Crusaders were rushing home with the ill-gotten plunder they had taken from friend and enemy alike, when abbots lived in luxurious palaces and maintained a staff of courtiers, when priests galloped through the morning's mass that they might hurry to the hunting breakfast, then indeed something very unpleasant was bound to happen, and it did.

Little wonder that the first symptoms of open discontent with the state of the Church made themselves felt in that part of France where the old Roman tradition of culture had survived longest and where civilization had never been quite absorbed by barbarism.

You will find it on the map. It is called the Provence and consists of a small triangle situated between the Mediterranean, the Rhone and the Alps.Marseilles, a former colony of the Phoenicians, was and still is its most important harbor and it possessed no mean number of rich towns and villages. It had always been a very fertile land and it enjoyed an abundance of sunshine and rain.

While the rest of medieval Europe still listened to the barbaric deeds of hairy Teuton heroes, the troubadours, the poets of the Provence, had already invented that new form of literature which in time was to give birth to our modern novel. Furthermore, the close commercial relations of these Provencals with their neighbors, the Mohammedans of Spain and Sicily, were making the people familiar with the latest publications in the field of science at a time when the number of such books in the northern part of Europe could be counted on the fingers of two hands.

In this country, the back-to-early-Christianity movement had begun to make itself manifest as early as the first decade of the eleventh century.

But there had not been anything which, however remotely, could be construed into open rebellion. Here and there in certain small villages certain people were beginning to hint

水和阳光。

当中世纪欧洲的其他地区还在倾听长头发的条顿英雄的野蛮故事时，普罗旺斯的行吟诗人就已经发明了新的文学形式，它为我们现代小说奠定了基础。而且普罗旺斯人与邻邦西班牙和西西里的伊斯兰教徒有着密切的商业往来，这使人们能够及时了解科学领域的最新知识，而在欧洲北部这种书屈指可数。

在这个国家，再现早期基督教的运动在11世纪之前10年就开始变得明朗了。

但是无论如何，当时都不会有任何事情会导致人们公开反叛。在一些小村子里，一些人开始暗示说，教士应该像教民那样朴素无华；他们拒绝随领主奔赴疆场（啊，这让人想起了古代的牺牲者）；他们要学一点拉丁文，以便能自己阅读研究福音书；他们公然宣称不赞成死刑；他们否认“炼狱”的存在，在耶稣死后6个世纪时，“炼狱”就被官方宣布为基督天国的一部分；而且（这是最重要的细节）他们拒绝向教会缴纳什一税。

只要有可能，反对教士权威的叛逆首领就会被查出来，如果他们不听劝告，有时会被小心谨慎地处死。

但是邪恶继续蔓延，最后不得不召集普罗旺斯所有主教开会，讨论应该采取什么措施来阻止这场非常危险的煽动性骚动。他们激烈地讨论着，一直持续到1056年。

事情已经很清楚，普通形式的惩罚和逐出教会不会有任何效果。只要有机会在监狱紧锁的门后面表现他们基督徒的仁慈和宽厚信念，要过“纯洁生活”的淳朴乡下人就会高兴不已；如果有幸被判处死刑，他们会像羊羔一样顺从地走向火刑柱。

that their priests might live as simply and as unostentatiously as their parishioners; who refused（oh, memory of the ancient martyrs!）to fight when their lords went forth to war; who tried to learn a little Latin that they might read and study the Gospels for themselves; who let it be known that they did not approve of capital punishment; who denied the existence of that Purgatory which six centuries after the death of Christ had been officially proclaimed as part of the Christian Heaven; and who（a most important detail）refused to surrender a tenth of their income to the Church.

Whenever possible the ring leaders of such rebellions against clerical authority were sought out and sometimes, if they were deaf to persuasion, they were discreetly put out of the way.

But the evil continued to spread and finally it was deemed necessary to call together a meeting of all the bishops of the Provence to discuss what measures should be taken to put a stop to this very dangerous and highly seditious agitation. They duly convened and continued their debates until the year 1056.

By that time it had been plainly shown that the ordinary forms of punishment and excommunication did not produce any noticeable results. The simple country folk who desired to lead a “pure life” were delighted whenever they were given a chance to demonstrate their principles of Christian charity and forgiveness behind the locked doors of a jail and if perchance they were condemned to death, they marched to the stake with the meekness of a lamb.Furthermore, as always happens in such cases, the place left vacant by a single martyr was immediately occupied by a dozen fresh candidates for holiness.

Almost an entire century was spent in the quarrels between the papal delegates who insisted upon more severe persecutions and the local nobility and clergy who（knowing the true nature of their subjects）refused to comply with the orders from Rome and protested

况且，正如在这种情况下经常出现的那样，一个牺牲者留下的位置总会立即被十几个怀抱圣念的新人填补上。

教会代表和地方贵族、牧师之间为此争吵了近百年。教会的代表坚持要采用更严厉的迫害，而地方贵族和牧师（由于了解老百姓的本意）则拒绝执行罗马的命令，并抗议说暴力只会鼓励异教徒更加坚定地反对理性的声音，因此是白费时间和精力。

到12世纪末期，这场运动得到了来自北方的新动力。

在与普罗旺斯隔罗纳河相望的里昂小镇，住着一位名叫彼得·沃尔多的商人。他严肃而善良，为人宽厚，一心想以救世主为榜样，简直都痴迷了。耶稣曾教导说，让骆驼钻进针眼也比让富有的年轻人进天堂容易。整整30代基督徒都极力想弄明白耶稣说这话时的确切含意。彼得·沃尔多却没有这样，他读了这句话便深信不疑。他把自己拥有的一切都分给了穷人，然后退出商界，不再积累新的财富。

that violence only encouraged the heretics to harden their souls against the voice of reason and therefore was a waste both of time and energy.

And then, late in the twelfth century, the movement received a fresh impetus from the north.

In the town of Lyons, connected with the Provence by way of the Rhone, there lived a merchant by the name of Peter Waldo. A very serious man, a good man, a most generous man, almost fanatically obsessed by his eagerness to follow the example of his Saviour.Jesus had taught that it was easier for a camel to pass through the eye of a needle than for a rich young man to enter the kingdom of Heaven.Thirty generations of Christians had tried to explain just what Jesus had actually meant when he uttered these words. Not so Peter Waldo. He read and he believed. He divided whatever he had among the poor, retired from business and refused to accumulate fresh wealth.

John had written, “Search ye the scriptures.”

Twenty popes had commented upon this sentence and had carefully stipulated under what conditions it might perhaps be desirable for the laity to study the holy books directly and without the assistance of a priest.

Peter Waldo did not see it that way.

John had said, “Search ye the scriptures.”

Very well. Then Peter Waldo would search.

And when he discovered that the things he found did not tally with the conclusions of Saint Jerome, he translated the New Testament into his own language and spread copies of his manuscript throughout the good land of Provence.

At first his activities did not attract much attention. His enthusiasm for poverty did not seem dangerous.Most likely he could be persuaded to found some new and very ascetic monastic order for the benefit of those who wished to lead a life of real hardships and who complained that the existing monasteries were a bit too luxurious and too comfortable.

施洗约翰写道：“你们应自寻圣经。”

20位教皇评论了这句话，并小心谨慎地规定，在什么情况下，俗人才能不经教士指点自行研究圣书。

彼得·沃尔多却不这么看。

施洗约翰已经说过：“你们应自寻圣经。”

那好吧，彼得·沃尔多就要自己去寻找。

当他发现自己找到的东西和圣吉罗姆的结论不一致的时候，他就把《新约》译成自己的语言，把手稿散发到普罗旺斯这块福地。

起初，他的活动并未引起很多人注意。他渴望贫穷的热情似乎没有危险。他很有可能被说服，为真正愿意过艰苦生活的人以及指责现存修道院有点儿太奢侈太舒服的人建立一种新型的修道院式禁欲条令。

罗马一直很善于为那些信仰过于狂热，却常常闹出乱子的人找到适当的发泄场所。

但是一切都要按照常规和先例行事。就此而言，来普罗旺斯的“纯洁人”和里昂的“穷人”当然做不到了。他们不仅没有告诉教皇他们的所作所为，甚至大胆地宣称，即使没有职业教士的指点，一个人也能成为完美的好基督徒，而且罗马主教在自己的司法权力之外没有权力告诉人们应该做什么和信仰什么，正如鞑靼的大公爵或巴格达的哈里发也没有这种权力一样。

Rome had always been very clever at finding fitting outlets for those people whose excess of faith might make them troublesome.

But all things must be done according to rule and precedent. And in that respect the “pure men” of the Provence and the “poor men” of Lyons were terrible failures. Not only did they neglect to inform their bishops of what they were doing, they even went further and boldly proclaimed the startling doctrine that one could be a perfectly good Christian without the assistance of a professional member of the priesthood and that the Bishop of Rome had no more right to tell people outside of his jurisdiction what to do and what to believe than the Grand Duke of Tartary or the Caliph of Bagdad.

The Church was placed before a terrible dilemma and truth compels me to state that she waited a long time before she finally decided to exterminate this heresy by force.

But an organization based upon the principle that there is only one right way of thinking and living and that all other ways are infamous and damnable is bound to take drastic measures whenever its authority is being openly questioned.

If it failed to do so it could not possibly hope to survive and this consideration at last compelled Rome to take definite action and devise a series of punishments that should put terror into the hearts of all future dissenters.

The Albigenses（the heretics were called after the city of Albi which was a hotbed of the new doctrine）and the Waldenses（who bore the name of their founder, Peter Waldo）living in countries without great political value and therefore not well able to defend themselves, were selected as the first of her victims.

The murder of a papal delegate who for several years had ruled the Provence as if it were so much conquered territory, gave Innocent III an excuse to interfere.

He preached a formal crusade against both the Albigenses and the Waldenses.

Those who for forty consecutive days would join the expedition against the heretics would

教会当时处于进退维谷的尴尬境地。说实话，它等了很长时间，最后才决定以武力来对付这个异端邪说。

但是，如果一个组织从根本上认为，只有一种正确的思想和生活方式，其他的都是可耻而值得诅咒的，那么当它的权威受到公开质疑时，它必然会采取极端措施。

如果教会做不到这一点，它就无法生存。这种想法终于迫使罗马采取果断行动，制定出一系列惩罚条例，以使将来所有的持异见者都感到恐惧。

阿尔比教徒（以阿尔比城命名的异教徒，该城是这个新教义的发源地）和沃尔多教徒（因其创始人彼得·沃尔多而得名）在这个国家的政治地位不高，因而不能很好地保护自己。他们被选中成为第一批牺牲品。

一个教皇代表统治了普罗旺斯好几年，他把这里当作被征服的土地而肆意妄为，他的被杀给教皇英诺森三世提供了干涉的借口。

他召集了一支正规十字军攻打阿尔比教徒和沃尔多教徒。

在40天内志愿加入讨伐异教徒远征军的人，还债时可以免交利息，可以赦免过去和将来的一切罪孽，也可以在一段时间内不受一般法庭的审判。这些条件很不错，极大地吸引了北欧人。

如果攻打普罗旺斯的富裕城市能够得到回报，而且在更短的时间内就能获得同等的荣耀，那北欧人为什么要不远千里去征战东方的巴勒斯坦呢？

be excused from paying interest on their debts; they would be absolved from all past and future sins and for the time being they would be exempted from the jurisdiction of the ordinary courts of law. This was a fair offer and it greatly appealed to the people of northern Europe.

Why should they bother about going all the way to Palestine when a campaign against the rich cities of the Provence offered the same spiritual and economic rewards as a trip to the Orient and when a man could gain an equal amount of glory in exchange for a much shorter term of service?

For the time being the Holy Land was forgotten and the worst elements among the nobility and gentry of northern France and southern England, of Austria, Saxony and Poland came rushing southward to escape the local sheriff and incidentally replenish its depleted coffers at the expense of the prosperous Provencals.

The number of men, women and children hanged, burned, drowned, decapitated and quartered by these gallant crusaders is variously given. I have not any idea how many thousands perished.Here and there, whenever a formal execution took place, we are provided with a few concrete figures, and these vary between two thousand and twenty thousand, according to the size of each town.

After the city of Béziers had been captured, the soldiers were in a quandary how to know who were heretics and who were not. They placed their problem before the papal delegate, who followed the army as a sort of spiritual adviser.

“My children,” the good man answered, “go ahead and kill them all. The Lord will know his own people.”

But it was an Englishman by the name of Simon de Montfort, a veteran of the real crusades, who distinguished himself most of all by the novelty and the ingenuity of his cruelties. In return for his valuable services, he afterwards received large tracts of land in the country which he had just pillaged and his subordinates were rewarded in proportion.

那时，“圣地”已被人们遗忘，法国北部、英国南部、奥地利、萨克森和波兰贵族绅士中的败类纷纷逃往南方，不但可以躲避地方长官，还可以重新装满他们的空钱箱，而把一切灾难加在富裕的普罗旺斯人身上。

被这些“勇敢的”十字军绞死、烧死、淹死、斩首或大卸八块的男女老幼难以计数，我也不清楚有几万人死了。各地在执行正式的大屠杀时很少提供具体数字，根据城镇规模大小，通常都在两千和两万之间。

贝兹埃城被占领后，十字军士兵分辨不出谁是异教徒，谁不是异教徒。他们把这个问题交给了随军的教皇代表精神顾问那里。

这个好心的家伙说：“孩子们，去吧，把他们都杀了。主知道谁是他的子民。”

有一个叫西蒙·德·蒙特福特的英国人，是个真正的十字军老兵。他以残暴成性和不断地以新花样杀戮掠夺而著称。作为对他“功绩”的报答，他得到了大片刚被他抢掠过的土地，他的部下也按“功”行赏。

剩下几个从大屠杀中幸存下来的沃尔多教徒，逃进了人迹罕至的庇埃德特山谷，并在那里建立了自己的教会，直至宗教改革时期。

阿尔比教徒没那么幸运。经过一个世纪的折磨和绞刑之后，他们的名字从宗教法庭的报告中消失了。不过三个世纪之后，他们的教义稍做修改之后又重新出现了，其倡导者是个名叫马丁·路德的萨克森教士。这个教派即将掀起一场改革，这

As for the few Waldenses who survived the massacre, they fied to the more inaccessible valleys of Piedmont and there maintained a church of their own until the days of the Reformation.

The Albigenses were less fortunate. After a century of flogging and hanging, their name disappears from the court reports of the Inquisition. But three centuries later, in a slightly modified form, their doctrines were to crop up again and propagated by a Saxon priest called Martin Luther, they were to cause that reform which was to break the monopoly which the papal super-state had enjoyed for almost fifteen hundred years.

All that, of course, was hidden to the shrewd eyes of Innocent□.As far as he was concerned, the difficulty was at an end and the principle of absolute obedience had been triumphantly re-asserted. The famous command in Luke xiv:23 where Christ tells how a certain man who wished to give a party， finding that there still was room in his banqueting hall and that several of the guests had remained away, had said unto his servant, “Go out into the highways and compel them to come in,” had once more been ful filled.

“They,” the heretics, had been compelled to come in.

The problem how to make them stay in still faced the Church and this was not solved until many years later.

Then, after many unsuccessful experiments with local tribunals, special courts of inquiry, such as had been used for the first time during the Albigensian uprising, were instituted in the different capitals of Europe. They were given jurisdiction over all cases of heresy and they came to be known simply as the Inquisition.

Even today when the Inquisition has long since ceased to function, the mere name fills our hearts with a vague feeling of unrest. We have visions of dark dungeons in Havanna, of torture chambers in Lisbon, of rusty cauldrons and branding irons in the museum of Cracow, of yellow hoods and black masks, of a king with a heavy lower jaw leering at an endless row of old men and women, slowly shuffling to the gibbet.

场改革将打破教皇的超级帝国把持了近1500年的垄断。

当然，这一切都瞒过了英诺森三世机敏的眼睛，他还以为困难局面已经结束，绝对服从的信条已经成功地重新确立了。《路迦福音》第14章23节有一条著名的命令，耶稣在那里讲道，说是一个人想举办一场晚会，却发现宴席上还有空位子，几个客人还没有来，便对他的仆人说：“到大路上去，把他们拉进来。”现在这条命令又一次执行了。

“他们”，也就是异教徒，被强行拉进来了。

教会面临着怎样留住他们的问题，直到许多年后这个问题才得以解决。

然后，由于地方法庭在很多案子中未能完成使命，因此诸如在第一次阿尔比教徒叛乱时所用的特别宗教法庭便在欧洲其他首都纷纷建立起来。它们专门审判所有异端邪说的案子，后来人们干脆称之为“宗教法庭”。

甚至在今天宗教法庭早已停止运转的时候，仅仅这个名字仍然会让我们极度不安。我们仿佛看见了哈瓦那的黑牢、里斯本的刑具室、克拉科夫博物馆的锈铁锅和烙铁、黄色的兜帽和黑色的面纱，以及一个下颚肥大的国王冷笑地看着一排排望不到边的老人慢慢地走向绞刑架。

19世纪后半叶的几部通俗小说的确使人们对宗教法庭令人发指的野蛮行径留有印象。我们可以去除其中百分之二十五的浪漫想象，再去除另外百分之二十五的异教徒的偏见，我们就会发现，剩下来的恐怖也足以证明某些人的说法——所有秘密

Several popular novels written during the latter half of the nineteenth century have undoubtedly had something to do with this impression of sinister brutality. Let us therefore deduct twenty-five per cent for the phantasy of our romantic scribes and another twenty-five for Protestant prejudice and we shall find that enough horror remains to justify those who claim that all secret tribunals are an insufferable evil and should never again be tolerated in a community of civilized people.

Henry Charles Lea has treated the subject of the Inquisition in eight ponderous volumes. I shall have to reduce these to two or three pages, and it will be quite impossible to give a concise account of one of the most complicated problems of medieval history within so short a space. For there never was an Inquisition as there is a Supreme Court or an International Court of Arbitration.

There were all sorts of Inquisitions in all sorts of countries and created for all sorts of purposes.

The best known of these was the Royal Inquisition of Spain and the Holy Inquisition of Rome. The former was a local affair which watched over the heretics in the Iberian peninsula and in the American colonies.

The latter had its rami fications all over Europe and burned Joan of Arc in the northern part of the continent as it burned Giordano Bruno in the southern.

It is true that the Inquisition, strictly speaking, never killed any one.

After sentence had been pronounced by the clerical judges, the convicted heretic was surrendered to the secular authorities. These could then do with him what they thought fit. But if they failed to pronounce the death penalty, they exposed themselves to a great deal of inconvenience and might even find themselves excommunicated or deprived of their support at the papal court.If, as sometimes happened, the prisoner escaped this fate and was

审判都是难以容忍的魔鬼，在文明世界是绝不可容忍的。

亨利·查理·李在煞费苦心写成的八卷书中讲述了宗教法庭的内容。我必须把这些内容压缩到两三页，要在这样短的篇幅内对中世纪最复杂的问题做精辟阐述是不可能的，因为宗教法庭并非只有一家，这和最高法院或国际仲裁法庭可不一样。

在不同的国家有形形色色的宗教法庭，它们又都是为了不同目的而设的。

在这些宗教法庭中，最著名的是西班牙的皇家宗教法庭和罗马的神圣宗教法庭。前者是一个地方性机构，监视伊比利亚半岛和美洲殖民地的异教徒。

后者的触角伸到了欧洲各地，在大陆北部烧死了圣女贞德，在南部烧死了乔达诺·布鲁诺。

严格地讲，宗教法庭真的没有杀过一个人。

not given over to the magistrates his sufferings only increased. For he then ran the risk of solitary confinement for the rest of his natural life in one of the inquisitorial prisons.

As death at the stake was preferable to the slow terror of going insane in a dark hole in a rocky castle, many prisoners confessed all sorts of crimes of which they were totally innocent that they might be found guilty of heresy and thus be put out of their misery.

It is not easy to write upon this subject without appearing to be hopelessly biased.

It seems incredible that for more than five centuries hundreds of thousands of harmless people in all parts of the world were overnight lifted from their beds at the mere whispered hearsay of some loquacious neighbors; that they were held for months or for years in filthy cells awaiting an opportunity to appear before a judge whose name and qualifications were unknown to them; that they were never informed of the nature of the accusation that was brought against them; that they were not allowed to know the names of those who had acted as witnesses against them; that they were not permitted to communicate with their relatives or consult a lawyer; that if they continued to protest their innocence, they could be tortured until all the limbs of their body were broken; that other heretics could testify against them but were not listened to if they offered to tell something favorable of the accused; and finally that they could be sent to their death without the haziest notion as to the cause of their terrible fate.

It seems even more incredible that men and women who had been buried for fifty or sixty years could be dug out of their graves, could be found guilty “in absentia” and that the heirs of people who were condemned in this fashion could be deprived of their worldly possessions half a century after the death of the offending parties.

But such was the case and as the inquisitors depended for their maintenance upon a liberal share of all the goods that were confiscated, absurdities of this sort were by

教士法官宣判之后，获罪的异教徒便被送交给世俗当局手里。当局可以采取他们认为合适的方式处置他。但是如果当局没有判处他死刑，便会给自己招致许多麻烦，甚至被逐出教会或失去教廷的支持。如果罪犯逃脱了这一劫难，没有被送到地方当局，就像有时曾发生过的那样，那么他遭受的磨难只会增加，因为他极可能会被囚禁在宗教法庭的某个牢房里，孤独地度过余生。

由于死在火刑柱上比在岩石城堡的黑牢里缓慢发疯的折磨要好受一些，因此许多囚犯招供了自己根本无辜的罪名，这样他们就可以被判处异端邪说罪而早日获得解脱。

谈论这个话题而不带偏见是很不容易的。

似乎不可思议的是，在五个多世纪的时间里，世界各地成千上万无辜平民仅仅由于某些多嘴的邻居道听途说而在半夜被从床上拖起来，在污秽的地牢里被关上几个月或几年，等待既不知姓名又不知身份的法官的审判。从来都没有人告诉他们因为什么被指控，他们也不许知道证人的名字，不许和亲戚联系，更不许请律师。如果他们坚持自己无罪，就会饱受折磨，直至四肢都被打断。别的异教徒可以作证控告他们，但要替被告说好话却是没有人听的。最后他们到死都不知道自己为何会遭此厄运。

更难以置信的是，已经入土五六十年的男女也会被从坟墓中挖出来，并以“缺席”的形式被判罪，这种被定罪的人的后代还要在罪犯死去半个世纪之后被剥夺财产。

no means an uncommon occurrence and frequently the grandchildren were driven to beggary on account of something which their grandfather was supposed to have done two generations before.

Those of us who followed the newspapers twenty years ago when Czarist Russia was in the heyday of its power, remember the agent provocateur. As a rule the agent provocateur was a former burglar or a retired gambler with a winning personality and a “grievance.” He let it be secretly known that his sorrow had made him join the revolution and in this way he often gained the confidence of those who were genuinely opposed to the imperial government. But as soon as he had learned the secrets of his new friends, he betrayed them to the police, pocketed the reward and went to the next city, there to repeat his vile practices.

During the thirteenth, fourteenth and fifteenth centuries, southern and western Europe was overrun by this nefarious tribe of private spies.

They made a living denouncing those who were supposed to have criticized the Church or who had expressed doubts upon certain points of doctrine.

If there were no heretics in the neighborhood, it was the business of such an agent provocateur to manufacture them.

As he could rest assured that torture would make his victims confess, no matter how innocent they might be, he ran no risks and could continue his trade ad infinitum.

In many countries a veritable reign of terror was introduced by this system of allowing anonymous people to denounce those whom they suspected of spiritual deficiencies.At last, no one dared trust his nearest and dearest friends.Members of the same family were forced to be on their guard against each other.

The mendicant friars who handled a great deal of the inquisitorial work made excellent use of the panic which their methods created and for almost two centuries they lived on the fat of the land.

但这就是实际情况，因为宗教裁判官正是靠贪赃所有没收来的物品中饱私囊的，所以这种荒唐事就时有发生，比如某人时隔两代的祖父据说干过某件事而导致孙子沦为乞丐等。

读过20年前沙皇俄国处于全盛时期发行的报纸的人都记得密探。这种密探以前往往是窃贼或已洗手不干的赌徒，他们有着让人喜欢的个性和“悲伤”的情怀。他会故作神秘地让人知道他是由于痛心才参加革命的，这样他就经常能博得诚心反对帝国政府的人的信任。但他一旦探得新朋友的秘密时，就会向警察告密，把报酬装进腰包，再到下一个城市，在那里重演卑鄙的勾当。

在13、14和15世纪，南欧和西欧到处都是这种居心歹毒的私人密探。

他们靠告发那些据说批评教会或对教义中的某几点表示怀疑的人来谋生。

如果周围没有异教徒，这些密探就会人为地制造几个。

因为他确信，无论被告多么清白无辜，严刑拷打也会使他承认罪名。他没有任何风险，可以无休止地从事这一行业。

在许多国家，允许人们匿名告发他们认为思想不端的人，这种制度制造了真正的恐怖。最后，没有人敢相信即使是最亲密无间的朋友，一家人也要相互提防着。

掌管宗教法庭大量工作的行乞修道士充分利用了他们制造出来的恐惧，在近两个世纪里他们靠民脂民膏生活。

我们可以肯定地说，宗教改革的主要内在原因之一，就是广大民众对这些盛气凌人的乞丐深恶痛绝。这些人披着虔诚的外衣，强行闯入令人尊敬的市民家里，睡

Yes, it is safe to say that one of the main underlying causes of the Reformation was the disgust which a large number of people felt for those arrogant beggars who under a cloak of piety forced themselves into the homes of respectable citizens, who slept in the most comfortable beds, who partook of the best dishes, who insisted that they be treated as honored guests and who were able to maintain themselves in comfort by the mere threat that they would denounce their benefactors to the Inquisition if ever they were deprived of any of those luxuries which they had come to regard as their just due.

The Church of course could answer to all this that the Inquisition merely acted as a spiritual health officer whose sworn duty it was to prevent contagious errors from spreading among the masses. It could point to the leniency shown to all heathen who acted in ignorance and therefore could not be held responsible for their opinions. It could even claim that few people ever suffered the penalty of death unless they were apostates and were caught in a new offense after having forsworn their former errors.

But what of it?

The same trick by which an innocent man was changed into a desperate criminal could afterwards be used to place him in an apparent position of recantation.

The agent provocateur and the forger have ever been close friends.

And what are a few faked documents between spies?

在最舒适的床上，吃最好的饭菜，还喋喋不休地说他们应该被奉为上宾。他们只需要吓唬人们，如果他们没有得到理所应当的奢侈豪华，就要向宗教法庭告发施主，这样他们就可以维持舒适的生活。

针对这一切，教会当然可以答复说，宗教法庭只是承担思想健康检查官的作用，它立誓要尽的职责就是防止传染性错误思想在群众中传播。它可以向所有因无知而误入歧途的异教徒示以仁慈；它甚至还宣称，除了叛教者和屡教不改重新犯罪的人，几乎没有人被处死。

但是这又怎么样呢？

一条诡计就可以把无辜的人变为绝望的罪犯，同样可以用来使他进行表面的悔过自新。

密探和伪造者从来都是亲密的朋友。

而在这些奸细中间，几封伪造的文件又算得了什么？