nd.

And thus it chanced that valour, peerless knight,
Who ne'er to king or kaiser veiled his crest,
Victorious still in bull-feast or in fight,
Since first with mail his limbs he did invest,
Stooped ever to that anchoret's behest;
Nor reasoned of the right, nor of the wrong,
But at his bidding laid the lance in rest,
And wrought fell deeds the troubled world along,
For he was fierce as brave, and pitiless as strong.
--SCOTT'S "Don Roderick," xxix. xxx.

Let us next consider an heretical view of the Trinity attributed to
Migetius (_circa_ 750). According to the rather obscure account, which
has come down to us,[1] he seems to have regarded the Three Persons of
the Trinity, at least in their relations with the world, as corporeal,
the Father being personified in David, the Son in Jesus, and the Holy
Ghost in Paul. It is difficult to believe that the doctrine, thus
crudely stated by Elipandus, was really held by anyone. We may perhaps
infer[2] that Migetius revived the error of Priscillian (itself a form
of Sabellianism), and reducing the Three Persons of the Trinity to one,
acknowledged certain [Greek: energeiai], or powers, emanating from Him,
which were manifested in David, Jesus, Paul respectively. As the first
and last of these three recipients of the Divine powers were confessedly
men, it follows that Migetius was ready to strip Jesus of that Divinity,
which is the cardinal doctrine of Christianity, and which more than any
other doctrine distinguishes it from the creed of Mohammed. Accordingly
he appears to have actually denied the divinity of the Word,[3] and in
this he made an approach to Mohammedanism.[4]

[1] Elipandus to Migetius, sec. 3. See Migne, vol. 96, p. 859.

[2] With Enhueber. Dissert, apud Migne, ci., p. 338 ff., sec.
29.

[3] Enhueber, sec. 32.

[4] Neander, v. 216, n., says, Migetius held that the [Greek:
Logos] became personal with the assumption of Christ's
humanity; that the [Greek: Logos] was the power constituting
the personality of Christ. Hence, says Neander, he was accused
of asserting that Christ, the son of David according to the
flesh, and not Christ, the Son of God, was the Second Person of
the Trinity.

A similar, but seemingly not identical, error was propagated by those
who, as we learn from a letter of Alvar to Sperainde