en in Provencal and preserved in a
13th-century MS. in Lyons, published by Cledat, Paris, 1888; (2) in
Bernard Gui's _Practica inquisitionis haereticae pravitatis_, edited by
Canon C. Douais, Paris, 1886; and (3) in the _proces verbal_ of the
inquisitors' reports. Some were downright dualists, and believed that
there are two gods or principles, one of good and the other of evil,
both eternal; but as a rule they subordinated the evil to the good. All
were universalists in so far as they believed in the ultimate salvation
of all men.[1]

Their tenets were as follows:--The evil god, Satan, who inspired the
malevolent parts of the Old Testament, is god and lord of this world, of
the things that are seen and are temporal, and especially of the outward
man which is decaying, of the earthen vessel, of the body of death, of
the flesh which takes us captive under the law of sin and desire. This
world is the only true purgatory and hell, being the antithesis of the
world eternal, of the inward man renewed day by day, of Christ's peace
and kingdom which are not of this world. Men are the result of a primal
war in heaven, when hosts of angels incited by Satan or Lucifer to
revolt were driven out, and were imprisoned in terrestrial bodies
created for them by the adversary. But there are also celestial bodies,
bodies spiritual and not natural. These the angel souls left behind in
heaven, and they are buildings from God, houses not made with hands,
tunics eternal. Imprisoned in the garment of flesh, burdened with its
sin, souls long to be clothed upon with the habitations they left in
heaven. So long as they are at home in the body, they are absent from
the Lord. They would fain be at home with the Lord, and absent from the
body, for which there is no place in heaven since flesh and blood cannot
inherit the kingdom of God, nor corruption inherit incorruption. There
is no resurrection of the flesh. The true resurrection is the spiritual
baptism bequeathed by Christ to the _boni homines_. How shall man escape
from his prison-house of flesh, and undo the effects of his fall? For
mere death brings no liberation, unless a man is become a new creation,
a new Adam, as Christ was; unless he has received the gift of the spirit
and become a vehicle of the Paraclete. If a man dies unreconciled to God
through Christ, he must pass through another cycle of imprisonment in
flesh; perhaps in a human, but with equal likelihood in an animal's
body. For