INFLUENCE OF JOACHIM. 163 All the Fraticelli, however, were not uniformly agreed upon all points. In the above document a leading argument is drawn from the assumed vitiation of the sacraments in polluted hands a dan- gerous tenet, constantly recurring to plague the successors of Hildebrand — which we do not find in other utterances of the sec- taries. In fact, we find them, in 1362, divided into two branches, one of which recognized as its leader Tommaso, ex-Bishop of Aquino, and held that as John XXII. and his successors were heretics, the sacrament of ordination derived from them was void, and reordination was required of all ecclesiastics entering the sect. The other, which took its name from Felipe of Majorca, was reg- ularly organized under a general minister, and, while equally re- garding the popes as heretics, recognized the ordinations of the establishment. All branches of the sect, however, drew ample store of reasons from the venality and corruption of the Church, which was doubtless their most convincing argument with the people. There is extant a letter in the vulgar tongue from a f rate to two female devotees, arguing, like the more formal manifesto, that they are bound to withdraw from the communion of the heretical church. This is the beast with seven horns, which are : 1, supreme pride ; 2, supreme cruelty ; .3, supreme folly or wrath ; 4, supreme deceit and inimitable falsehood ; 5, supreme carnality or lust ; 6, supreme cupidity or avarice ; 7, supreme hatred of truth, or malice. The ministers of this heretic church have no shame in publicly keeping concubines, and in selling Christ for money in the sacraments. This letter further indicates the legitimate descent of the Fraticelli from the Spirituals by a quotation from Joachim to show that St. Francis is Noah, and the faithful few of his chil- dren are those who are saved with him in the Ark.* A still closer connection may be inferred from a bull of Urban V., issued about 1365, instructing inquisitors to be active in exter- minating heretics, and describing for their information the differ- ent heresies. The Fraticelli are represented as indulging in glut- tony and lasciviousness under the cover of strict external sanctity, pretending to be Franciscan Tertiaries, and begging publicly or living in their own houses. It is possible, however, that his de-
- Tocco, Archivio Storico Napoletano, 1887, Fasc. 1. — Comba, La Rifonna, T.
321-4.
