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[1] Translator’s note: Latin in original, meaning “the last resort.”
[2] Translator’s note: Not just “rackeetering” business affairs, but worldly affairs, as well.
[3] Translator’s note: A naive person. See Voltaire’s novel Candide, ou l’Optiminisme (1759).
[4] Translator’s note: “Big players” attempts to capture les brasseurs d’affaires, which literally means “the brewers of affairs,” and might also be rendered as “people with a lot of pokers in the fire.”
[5] Translator’s note: La religion — c’est-a-dire ‘ce qui relie’. This pun — something along the lines of religament — doesn’t translate very well into English.
[6] Author’s note: In the 1990s, the hostility — sly or declared — of the Catholic, Protestant and Jewish establishments [milieux] with respect to a novelist who’d been condemned by Islamic fanatacism to death for impiety speaks volumes about the democratic sincerity and the spirit of tolerance of those diverse sectarians of the “true God,” who are quite fortunately deprived of the help of State terrorism.
[7] Author’s note: An arbitrary dating system that accredits a Messiah and today still recalls the extravagant appropriation of time by the Church.
[8] Translator’s note: English in original.
[9] Translator’s note: Latin in original, meaning “willingly or unwillingly.”
[10] Translator’s note: In Rabelais, Physis is joyful and unashamed, and Antiphysis is hateful and destructive.
[11] Translator’s note: The first volume of The Criminal History of Christianity was published in 1986. The author (born in 1924) has most recently published Volume 8 (2004).
[12] Translator’s note: The word used by Vaneigem, repoliner, doesn’t seem to exist in French. A typo?
[13] Translator’s note: Magnetic effects, images of traces of electromagnetic energy.
[14] Translator’s note: Traite de savoir-viver a l’uage des jeunes generations (Gallimard, 1967), translated as The Revolution of Everyday Life; Le Livre des plaisirs (Encre, 1979), translated as The Book of Pleasures; and Adresse aux vivants sur la mort qui les gouverne (Seghers, 1990), not yet translated into English.
[15] Translator’s note: Le Mouvement du libre-espirit (Editions Ramsey, 1986), translated by Donald Nicholson-Smith as The Movement of the Free Spirit (Zone Books, 1994): “If it is true that the test of a book’s intelligence is what it can offer toward the pleasure of living better, let me say, right from the start, that there is no such intention in my study of the movement of the Free Spirit” (p. 12).
[16] Translator’s note: Latin in original: “under the aspect of eternity.”
[17] M. Simon, Le Judaisme et le Christianisme antique, Paris, p. 49.
[18] J. Hadot, Histoire des religions, Brussels, 1980–1981, p. 14.
[19] Ibid., p. 27.
[20] C.C. Torrey, “Certainly Pseudo-Ezekiel,” JBL, 53, 1934.
[21] B. Dubourg, L’Invention de Jesus, Paris, I, p. 251–260.
[22] Y. Yadim, The Ben Sira Scroll from Masada, Jerusalem, 1965; Th. Middendorp, Die Stellung Jesu Ben Sira zwischen Judentum und Hellenismus, Leidenn, 1973.
[23] Flavius Joseph, Antiquities judaiques, Paris, 1929, VIII, 45.
[24] C. Puech, “Un rituel d’exorcisme (11 Q Ps Ap),” Revue de Qumran, XIV, #55, 1989.
[25] J. Eisenberg, Histoire du peuple juif, Paris, 1974, p. 174.
[26] Ibid., p. 163.
[27] Ibid., p. 165.
[28] Th. Mommsen, Histoire romaine, Paris, 1863–1872.
[29] K. Deschner, Kriminalgeschicte des Christentums, Hamburg, 1986. I, p.125.
[30] M. Simon, Recherches d’histoire judeo-chretienne, Paris, 1962; ID., La Polemique antijuive in Melanges Cumont.
[31] Petrone, Satyricon, fr. 371.
[32] Whittaker, Jews and Christians, Cambridge, 1984, p. 82.
[33] D. Rokeah, Jews, Pagans, and Christians in Conflict, Jerusalem-Leiden, 1982.
[34] J. Eisenberg, op. cit., p. 179.
[35] K. Deschner, op. cit., pp. 117 sq.
[36] B. Dubourg, L’Invention de Jesus, Paris, 1987, I, p. 266
[37] M. Simon, Les sectes juives a l’epoque de Jesus, Paris, 1960; E.M. Laperrousaz, L’Attente du messie, Paris.
[38] Flavius Joseph, Antiquites judaiques, XVII, 10.
[39] Flavius Joseph, La Guerre des Juifs, II, 4, 5.
[40] Ibid., II, 18.
[41] Flavius Joseph, Antiquites judaiques, XVII, 10.
[42] Ibid., XVIII, 1.
[43] Flavius Joseph, La Guerre des Juifs, II, 11.
[44] Translator’s note: in Latin: the Tenth Legion.
[45] Y. Yadin, The Ben Sira Scroll from Masada, Jerusalem, 1965.
[46] Translator’s note: this French word can mean a two-sided coin, a “doubloon,” or a typographic double.
[47] A. Dupont-Sommer, Les Ecrits esseniens decouverts pres de la mer Morte, Paris, 1980, p. 408; J. Hadot, op. cit. p. 35.
[48] J. Marques-Riviere, Histoire des sects et des societes secretes, p. 92.
[49] J. Picard (or de Picardie), “Histoire des bienheureux du temps de Jeremie,” in Pseudoepigraphes de l’Ancien Testament, p. 34.
[50] Saulcy (Fr. de), Dictionnaire des antiquites bibliques, Paris, 1859.
[51] J. Doresse, Les livres secrets des gnostiques d’Egypte, Paris, 1958–1959, II, p. 328.
[52] B. Dubourg, L’invention de Jesus, op. cit., II.
[53] J.-M. Rosenstiehl, L’Apocalypse d’Elie, Paris, 1972, p. 69.
[54] Philonenko (M.), Pseudoepigraphes de l’Ancien Testament et des manuscrits de la mer Morte, Paris, 1987, t. I.
[55] A. Jaubert, La Date de la Cene, Paris, 1957.
[56] N. Toci, I manoscritti del mar Morto, Bari, 1967.
[57] J. Duhaine, “Etude comparative de 4 QM FGGG 1–3 et 1 QM,” Revue de Qumran, XIV, #55.
[58] B. de Montfaucon, Lettres pour et contre la fameuse question si les Solitaires, appeles Therapeutes, dont a parle Philon le Juif etaient chretiens, Paris, 1712.
[59] A. Dupont-Sommer, Les ecrits esseniens... , op. cit. p. 16.
[60] Philonenko, op. cit.
[61] Id., Les interpolations chretiennes... , Paris, 1960, p. 31.
[62] Ibid. p. 20.
[63] J. Fitzmayer, S.J., “The Q Scrolls and the NT after forty years,” Revue de Qumran, XIII, #49–52, p. 613.
[64] Philonenko, Interpolations, op. cit., p. 29.
[65] A. Dupont-Sommer, op. cit., p. 377.
[66] Ibid., p. 373.
[67] Id., Observations sur le Manuel de Discipline decouvert pres de la mer Morte, Paris, 1951.
[68] Ibid., p. 384.
[69] Ibid., p. 6.
[70] J.L. Teicher, “The Teachings of the Pre-Pauline Church in the Dead Sea Scrolls,” Journal of Jewish Studies, 1952, III, #3–5.
[71] A. Dupont-Sommer, Les ecrits esseniens... , op. cit., p. 235.
[72] Regle, 11, 6–8, in Philonenko, Pseudoepigraphie ... , op. cit., in Picard, p. 4.
[73] A. Dupont-Sommer, Observations ... , p. 24.
[74] Fossum, The Name of God and the Angel of the Lord, Utrecht, 1982, p. 154.
[75] J.T. Milik, Discoveries in the judean desert. I Qumran, Cave I, Oxford, 1955.
[76] Erbetta, Gli apocrifi del NT, Turin, 1964, t. III.
[77] “Can we exclude Samaritan influence from Qumran?” Revue de Qumran, VI, 1967, pp. 109 sq.
[78] Isser, s.j. “The Dosithean,” in Studies in Judaism in the Late Antiquity, Leiden, 1976, XVII; Th. Caldwell, S.J., Dositheos Samaritanus, Kairos IV, 1962, pp. 105 sq; R. Simon Wilson, Dositheos and the Dead Sea ZRGG9, 1957.
[79] Vilmar, Annales Samaritani Abulfathi, Gotha, 1865.
[80] Fossum, op. cit., p. 37.
[81] Ibid., pp. 36 and 37.
[82] Ibid., p. 48.
[83] M. Goulder, The Roots of the Christian Myth, The Myth of God Incarnated, London, 1977.
[84] O. Cullmann, Le probleme litteraire et historique du roman pseudo-clementin, Paris 1930, p. 184.
[85] Vilmar, op. cit., p. 160.
[86] Cited by Fossum, op. cit., p. 245.
[87] Ibid., p. 39.
[88] J.M.A., Salles-Dabadie, “Recherches sur Simon le Mage. L’Apophasis megale,” Cahiers de la Revue biblique, #10, Paris, 1969, p. 10.
[89] Ibid., p. 15.
[90] Ibid.
[91] Ibid.
[92] Ibid., p. 21.
[93] Ibid., p. 25.
[94] Ibid..
[95] Ibid., pp. 27–29.
[96] Ibid., p. 33.
[97] Ibid., p. 35.
[98] Ibid.
[99] Ibid., pp. 35–37.
[100] Fossum, op. cit., p. 160.
[101] J. Annequin, Recherches sur l’acte magique et ses representations aux 1st et 2d siecle, Paris, 1979, p. 16.
[102] Ibid., p. 17.
[103] Ibid.
[104] Menard, Les Textes de Nag-Hammadi, Leiden, 1975, pp. 127 and 128. [Translator’s note: the English translation published in The Nag Hammadi Library, edited by James M. Robinson, revised edition (San Francisco, 1990) is as follows: “And if you (Asclepius) wish to see the reality of this mystery, then you should see the wonderful representation of the intercourse that takes place between the male and the demale. For when the semen reaches the climax, it leaps forth. In that moment, the female receives the strength of the male; the male, for his part, receives the strength of the female, while the semen does this.”]
[105] Irenaeus, I, 31, 1.
[106] “Les noces spirituelles dans l’Evangile selon Philippe,” Museon, Louvain, 1974, LXXXVII, 1–2, p. 157.
[107] Delatte, Etudes sur la magie grecque, Louvain, 1914, p. 75.
[108] W. Koller, Archiv fur Religionswissenschaft, VIII, 1915, p. 229.
[109] Irenaeus, I, 24, 1–2.
[110] Grant, Gnosticism and Early Christianity, New York 1959, pp. 15–17.
[111] M. Tardieu, Museon, 87, 1974, p. 530.
[112] Translator’s note: these very phrases and/or phrases very similar to them do in fact appear in the English translation of this hymn, titled “The Thunder, Perfect Mind” (The Nag Hammadi Library, edited by James M. Robinson, revised edition: San Francisco 1990), but they do not appear in this order. It appears that Vaneigem’s source — Tardieu’s Museon? (see footnote 24) — offered a skim rather than a deep quote from this hymn. For its entire text, see the collection of the Gnostic Society Library at www.gnosis.org.
[113] W. Duliere, De la dyade a l’unite par la triade, Paris, 1965, p. 76.
[114] Rapporte, ibid., p. 78.
[115] Ibid.
[116] Ibid.
[117] J. Matter, Histoire critique du gnosticisme, Paris, 1828, t. II, p.53.
[118] Fossum, op. cit., p. 268.
[119] Quoted by Leisegang, La Gnose, Paris, p. 81.
[120] Delatte, op. cit., p. 78.
[121] Lesisegang, op. cit., p. 100.
[122] Ibid., p. 103.
[123] S. Hutton, Les gnostiques, Paris, 1976.
[124] A. Dupont-Sommer, La doctrine gnostique de la lettre WAW, Paris, 1961.
[125] Leisegang, op. cit., p. 104.
[126] Following Leisegang, op. cit., p. 101.
[127] Ibid., p. 115.
[128] R. Graves, La Deesse blanche, Paris, 1986.
[129] Leisegang, op. cit., p. 133.
[130] Ibid., pp. 135 and 136.
[131] Fossum, op. cit., p. 297.
[132] Ibid., p. 307.
[133] J. A. Fitzmayer, “The Contribution of Qumran Aramaic to the Study of the New Testament,” New Testament Studies, 20, 1973–1974, p. 391.
[134] Fossum, op. cit., p. 290.
[135] Ibid., p. 312.
[136] Ibid.
[137] Nag-Hammadi, Gnosticism and Early Christianity, ed. Hedrick and Hodgson, 1988, pp. 55–86.
[138] C. Puech, Les Nouveaux Ecrits, p. 127; M. Tardieu, “Les livres mis sous le nom de Seth et les sethiens de l’heresiologie,” Gnosis and Gnosticism, NHS 8, Leiden, 1977.
[139] G. Strounsa, “Aher, a Gnostic,” in Rediscovery of Gnosticism, II.
[140] J. Doresse, Les Livres secrets des gnostiques d’Egypt, p. 211. [Translator’s note: the English translation of this portion of this text, which is called “Eugnostos the Blessed” (The Nag Hammadi Library, edited by James M. Robinson, revised edition: San Francisco, 1990), is as follows: “Afterwards another principle came from Immortal Man, who is called ‘Self-perfected Begetter.’ When he received the consent of his consort, Great Sophia, he revealed that first-begotten androgyne, who is called, ‘First-begotten Son of God.’ Now, First-begotten, since he has his authority from his father, created angels, myriads with number, for retinue. The whole multitude of those angels are called ‘Assembly of the Holy Ones, the Shadowless Lights.’ Now when these greet each other, their embraces become like angels like themselves. First Begetter Father is called ‘Adam of the Light.’ And the kingdom of Son of Man is full of ineffable joy and unchanging jubiliation, ever rejoicing in ineffable joy over their imperishable glory, which has never been heard nor has it been revealed to all the eons that came to be and their worlds. The Son of Man consented with Sophia, his consort, and revealed a great andryogynous Light. His masculine name is designated ‘Savior, Begetter of All things.’ His feminine name is designated ‘Sophia, All-Begettress.’ Some call her ‘Pistis.’”]
[141] Rediscovery of Gnosticism, op. cit., II, p. 656.
[142] J.A. Fitzmayer, p. 619.
[143] Revue de Qumran, VII, 1970, #27, pp. 343 sq.
[144] H. Corbin, “Necessite de l’angelologie,” in L’Ange et l’homme, Paris, 1978, p. 38.
[145] Ibid., p. 39.
[146] A. Vaillant, Les Livre des secrets d’ Henoch, Slavic text and French translation, Paris, 1976; M.A. Knibb, The Ethiopic Book of Enoch, Oxford, 1976; R.H. Charles, The Book of Enoch, London, 1917.
[147] M. Warner, Die Entstehung des christlichen Dogmas problemgeschictlich dargesteullt, Berne and Tubingen, 1953, p. 344.
[148] I. Kryvelev, Le Christ: mythe ou realite? Moscow, 1987.
[149] Justin, Dialogue avec le juif Tryphon, p. 49.
[150] M. de Chamrun-Ruspoli, Le Retour du Phenix, p. 69.
[151] Justin, op. cit., p. 48.
[152] P. de Labriole, La Reaction paienne. Etude sur la polemique antichretienne du 1 au IV siecle, Paris, 1934, p. 19.
[153] H. von Soden, Christentum und Kultur in der geschictliche Entwicklung ihrer Beziehungen, 1933.
[154] Brandon, Jesus and the Zealots, Manchester, 1967.
[155] R. Ambelain, Jesus ou le mortel secret des templiers, Paris, 1976.
[156] R. Graves, La Deesse blanche, op. cit., p. 66.
[157] J. Brill, Lilith, Paris, 1986.
[158] J. Doresse, L’Evangelie selon Thomas, Monaco, 1988.
[159] B. Dubourg, L’Invention du Jesus, op. cit., II, p. 264.
[160] A. Dupont-Sommer, La Doctrine secrete de la lettre WAW d’apres une lamelle arameene inedite, Paris, 1961.
[161] Leisegang, La Gnose, op. cit., p. 212.
[162] Fossum, op. cit., p. 357.
[163] H. Corbin, op. cit., p. 41.
[164] A. Dupont-Sommer, Les ecrits esseniens..., op. cit., p. 373.
[165] Cited by Laperrousaz, Les manuscrits de la mer Morte, Paris, 1961, p. 55.
[166] M. de Chambrun-Ruspoli, op. cit., p. 79.
[167] MacCoby, Paul et l’Invention du christianisme, p. 60.
[168] B. Dubourg, op. cit., II, p. 46.
[169] B. Dubourg, L’Invention de Jesus, op. cit., II, p. 157.
[170] G.P. Luttikhuisen, The Revelation of Elchasai: Investigation into the Evidence for Mesopotamian Jewish Apocalypse of the Second Century and It’s Reception by Judeo-Christian Propagandists, Tubingen, 1985.
[171] R. Eisenmann, Maccabees, Zadokites, Christians and Qumrans, Leiden, 1983.
[172] Ibid.
[173] J. Moreau, Les persecutions dans l’Empire romain, Bruxelles, 1964.
[174] J. Menard, “L’Evangile selon Thomas,” Nag-Hammadi Studies, Leiden, V, 1975.
[175] Ibid.; Grant, [trans.: text missing from original here].
[176] J. Doresse, L’Evangile selon Thomas, op. cit.
[177] Ibid., p. 88.
[178] Ibid., pp. 31–35.
[179] B. Dubourg, L’Invention de Jesus, op. cit., II, p. 354.
[180] O. Cullmann, op. cit., pp. 82 and 83.
[181] Ibid., p. 83.
[182] Cited by Maccoby, Paul et l’invention du christianisme, op. cit., p. 260.
[183] J.-M. Tosenstiehl, “Portrait de l’Antichrist,” in Pseudoepographie, p. 59.
[184] Erbetta, Gli apocrifi.
[185] Cited by M. de Chambrun-Ruspoli, Le Retour du Phenix, op. cit., p. 165.
[186] P. Alfaric, Le probleme de Jesus, Paris, 1954, p. 21.
[187] B. Dubourg, op. cit., II, p. 149.
[188] E.M. Smallwood, The Jews under Roman Rule p. 234.
[189] G. Ory, Le Christ et Jesus, Bruxelles, 1968; Meeks, The First Urban Christians, London, 1983, p. 8.
[190] K. Deschner, op. cit., III, p. 99.
[191] B. Dubourg, op. cit.
[192] K. Deschner, op. cit., III, p. 99.
[193] Ibid., pp. 100 and 101.
[194] Ibid., p. 102.
[195] Erbetta, op. cit.
[196] M. O’Connor, o.p., Truth: Paul and Qumran. Studies in New Testament Exegesis, London-Dublin-Melbourne, 1968.
[197] A. Dupont-Sommer, Les ecrits esseniens ..., op. cit., pp. 378 and 379.
[198] O. Cullmann, op. cit., p. 85.
[199] Maccoby, op. cit.
[200] Leisegang, p. 74.
[201] E. Pagels, Gnostic Gospels, New York, 1981.
[202] W.H. Frend, Martyrdom and Persecution, Oxford, 1965, pp. 222 sq.
[203] E. Harnack, Marcion. Das Evangelium vom fremde Gott, Leipzig, 1921.
[204] H. Resche, Die Werkstatt des Marcusevangelisten, Iena, 1924.
[205] J. Turmel, Histoire des dogmas, Paris, 1931–1933.
[206] Cited by M. De Chambrun-Ruspoli, Le Retour du Penix, op. cit., p. 69.
[207] Leisegang, La Gnose, op. cit., pp. 187 sq.
[208] A. Huck, Synopsis of the First Three Gospels, 1936.
[209] J. Turmel, op. cit.
[210] K. Deschner, III, p. 75.
[211] Clement of Alexandria, Stomates, III, 1, 1–3.
[212] Ibid.
[213] Ibid., IV, 12, 83.
[214] Leisegang, op. cit., p. 146.
[215] Elenchos, VII, 20.
[216] Pseudo-Denys the Areopagite, Theologie mystique, Paris, 1943.
[217] Irenaeus, op. cit., I, 24–6.
[218] Bonner (C.), Studies in magical, gnostic amulets, London 1950.
[219] Leisegang, op. cit., p. 171.
[220] Ibid., p. 172.
[221] Flavius Vopiscus, Saturn., VII, 8.
[222] Clement of Alexandria, Stromates, III, 6, 59.
[223] Lettre de Ptolemee a Flora, translation and notes by G. Quispel, Paris, 1949.
[224] Cited by Leisegang, op. cit., pp. 203 and 204.
[225] Ibid., p. 206.
[226] Ibid., p. 208.
[227] Ibid., p. 209.
[228] Ibid., p. 287 and 288.
[229] Ibid.,
[230] Irenaeus, I, 13, 5.
[231] Ibid., I, 13 sq.
[232] Ibid., XIV, 1 sq.
[233] B. Dubourg, L’invention de Jesus, op. cit., I, p. 245.
[234] Leisegang, op. cit., pp. 227 and 228.
[235] Clement of Alexandria, Stromates, III, 2, 9, and 3, 9.
[236] Leisegang, op. cit., pp. 180 and 181.
[237] Leisegang, La Gnose, op. cit., p. 179.
[238] Irenaeus, I, 25.
[239] Translator’s note: As elsewhere, all parenthetical insertions (thus) were made by the author, Raoul Vaneigem. Note as well that the wording of this passage, I Corinthians 13: 1–8, in the Revised Standard Version (1952) is quite different: “If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing. Love is patient and kind; love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things, hopes all things, endures all things. Love never ends [...].”
[240] Frend, Martyrdom and and Early Christianity, p. 288.
[241] Ibid., p. 293.
[242] Apollonios of Ephesus, quoted in Eusebius of Cesarea, Ecclesiatic History.
[243] Runciman, Le Manicheisme medieval, p. 23.
[244] Aland, Augustin und der Montanismus, 1960, p. 132.
[245] Epiphanius, Panarion, 48, 2, 4.
[246] Aland, op. cit., p. 126.
[247] Ammien Marcellin, quoted in Rougier, Celse contre les chretiens, Paris, 1977, p. 13.
[248] Rougier, Celse contre les chretiens, p. 13.
[249] P. Giet, “Un courant judeo-chretien a Rome au milieu du IIe siecle,” in Aspects du judeo-christianisme, Paris, 1965.
[250] R. Joly, Introduction au Pasteur d’Hermas, Paris, 1968, p. 41.
[251] Quoted by Rougier, op. cit., p. 14.
[252] Tertullian, Apologetique, 37, 4.
[253] ID., De poenitentia, I, 1.
[254] Ibid., 4.
[255] ID, De anima.
[256] Irenaeus, Mize en lumiere et refutation, I, 28, 1.
[257] Tatian, Oratio, VII.
[258] K. Deschner, III, p. 109.
[259] H.W. Hogg, “The Diatessaron of Tatian,” in Ante-Nicaean Fathers, Grand Rapids, 1951–1956; M. Wittaker, Oratio ad Graecos and Fragments, Oxford, 1982.
[260] Justin, Apologie I, 35, 9–48, 24.
[261] Tertullian, Apologetique, 21, 24.
[262] Acta Pilatis, translation by E. Revillont, Paris, 1912.
[263] Matte-Bonnes, R. and C. Bonner, op. cit.
[264] Tertullian, Apologetique, XXI, p. 8 sq.
[265] E. Junod, “Creation romanesque et tradition ecclesiatique dans les Acts apocryphes des apotres,” in H. Koester and F. Bovon, Genese de l’ecriture chretienne, 1991.
[266] Erbetta, Gli apocrifi, op. cit., p. 139.
[267] H. Koester and F. Bovon, op. cit., p. 36.
[268] Ibid., p. 43.
[269] Ibid., pp. 43 and 44.
[270] Ibid.
[271] H.J.W. Drijvers, Cults and Beliefs at Edessa, Leiden, 1980, p. 194.
[272] Ibid., pp. 5 and 7.
[273] ID., The Book of the Laws of Countries: Dialogue on the Faith of Bardesane of Edessa, Assem, 1965. [Trans: note the small mistake: Vaneigem’s text refers to the Livre des lois des nations, not Livre des lois des pays.]
[274] ID., Cults and Beliefs at Edessa, op. cit., p. 222.
[275] Ibid., p. 219.
[276] E. Junod and J.-D. Kaestli, Histoire des Actes apocryphes des apotres, p. 41.
[277] C. Puech, “Audianer,” in Reallexicon fuer Antike und Christentums, 1950, pp. 910 sq.
[278] A. Jaubert, preface to Homelie sur Josue/Jesus d’Origen, Paris, 1960.
[279] H.J.W. Drijvers, Cults and Beliefs at Edessa, p. 196.
[280] Leontius of Byranze, De sectis, 3, 3.
[281] Theodore of Mopsueste, Une controverse avec les Macedoniens, Paris, 1913.
[282] Frend [Translator: rest of footnote missing from original.]
[283] A. Siouville, Hippolyte de Rome: Philosophoumena ou Refutation de toutes les heresies, Paris, 1928, p. 194.
[284] H.J. Vogt, Cetus Sanctorum: Der Kirchenbegriff des Novatian und die Geschicte seiner Sonderkirche, Bonn, 1968.
[285] H. Guillemin, L’Affaire Jesus, Paris, 1962, p. 75.
[286] R.L. Wilker, Le Mythe des origines chretiennes, Paris, 1971, p. 58.
[287] J. Jarry, Heresies et factions dans l’Empire byzantin du IV au VII siecle, Le Caire, 1968, p. 189.
[288] Ibid., p. 192.
[289] Ibid., pp. 190 et 191.
[290] Abbe Pluquet, Memoires pour servir a l’histoire des egarements, Besancon, 1817, article “Arianisme.”
[291] Acta Saturnini, in P.L., 18, 8, 701.
[292] Optat, Contra Parmenien le Donatiste.
[293] ID., op. cit., ed. Vassal-Philips, 1917, 3, 3.
[294] Translator’s note: “from the works performed,” that is, from the sacrament itself.
[295] Runciman, Le Manicheisme medieval, op. cit., p. 31.
[296] Maxime the Confessor, Scolies sur la hierarchie ecclesiastique de Denys, in P.G., 4, 3192b.
[297] Photius, edited by Henry, p. 39.
[298] V. Magnian, Les Mysteres d’ Eleusis, Paris, 1938.
[299] Philostorgue, Epitome Historiarum, III, in P.G., LXV, 501–505.
[300] Quoted by Runciman, op. cit., p. 34.
[301] J.D. Mansi, De sacrorum conciliorum novo collectio, 1759, 7, 58–60.
[302] W.H.C. Frend, The Rise of the Monophysite Movement, Cambridge, 1972.
[303] J. Jarry, Heresies et factions dans l’Empire byzantin du IV au VII siecle, op. cit., p. 82.
[304] Translator’s note: and in English as well.
[305] H. Chadwick, Priscillian of Avila: The Occult and the Charismatic in the Early Church, Oxford, 1976.
[306] A.J.M. Goosen, Achtergronden van Priscillianus’ christelijike ascese, Nimegue, 1976, p. 401.
[307] Translator’s note: “Long live death” was the slogan of the Spanish fascists in the 1930s.
[308] Translator’s note: Latin for “corpse or cadaver,” a slogan of Ignacius.
[309] Translator’s note: Latin for “rest, freedom, unity.”
[310] Gregoire the Great, cited in Dictionnaire d’histoire et de geographie ecclesiastique (Priscillian).
[311] Epiphanius, Panarion, I, 3.
[312] B. Primov, Les Bougres: Histoire du pope Bogomile et de ses adeptes, Paris, 1975, p. 97.
[313] M. Erbstoesser, Les Heretiques au Moyen Age, Leipzig, pp. 51 and 52.
[314] B. Primov, op. cit., p. 120.
[315] Ibid., p. 100.
[316] Ibid.
[317] Ibid., p. 157.
[318] Ibid., pp. 162–164.
[319] Ibid., p. 180.
[320] Gregoire of Tours, Historia Francorum, X, 25.
[321] Ibid., X, 25.
[322] J.B. Russell, “Saint Boniface and the Eccentrics,” Church History, Chicago, 1964, XXXIII, 3.
[323] William of Newburg, Historia Rerum Anglicarum, t. XXV.
[324] N. Cohn, Les fanatiques de l’Apocalypse, Paris, 1983, p. 46. [Translator: this is the French translation of Norman Cohn, The Pursuit of the Millennium: Revolutionary messianism in medieval and Reformation Europe and its bearing on modern totalitarian movements, New York, 1961, pp. 33–34. Rather than translate Cohn back into English, we have directly quoted from the English-language original. Note a slight disagreement or slippage: while Cohn refers to “burghers,” that is, inhabitants of boroughs or towns, Vaneigem and/or the translator of the volume he consulted refers to les bourgeois. For a general review of the influence Cohn’s book had on Vaneigem and other members of the Situationist International, see our comments at www.notbored.org.]
[325] A. Borst, Les Cathares, Paris, 1974, p. 73.
[326] Ibid., p. 73.
[327] Ibid.
[328] T. Manteuffel, Naissance d’une heresie: Les adeptes de la pauvrete volontaire, Paris-La Haye, 1970, p. 29.
[329] Ilarino, L’eresia di Ugo Speroni, Rome, 1945.
[330] Denys the Areopagite, De theologia mystica, II, 3.
[331] J. Scotus Erigina, De pradestinatione, I, 1. [Translator: the long passage full of quotations that follows this remark comes from A. Jundt, Histoire du pantheisme populaire au Moyen Age et au XVI siecle, Strasbourg, 1875. See footnote 11, below.]
[332] J. Scotus Erigina, De divisione naturae, II, 1.
[333] Ibid., II, 19.
[334] Ibid., I, 74.
[335] Ibid., V, 7.
[336] Ibid., II, 5.
[337] Ibid., V, 20.
[338] Ibid., V, 7.
[339] Ibid., V, 25.
[340] A. Jundt, Histoire du pantheisme populaire au Moyen Age et au XVI siecle, Strasbourg, 1875, p. 12.
[341] C. Thery, Autour du decret de 1210: David de Dinant: Etude sur son pantheisme materialiste, Kain, 1925.
[342] A. Jundt, Histoire du pantheisme populaire au Moyen Age et au XVI siecle, Strasbourg, 1875.
[343] R. Vaneigem, Le Mouvement du libre-esprit, Paris, 1986; P. Fredericq, Corpus documentarum, Gard, 1889–1900, I p. 452.
[344] C. Gaignebet, Art profane et religion populaire au Moyen Age, Paris, 1985.
[345] Translator: punning Latin for “Completely deceitful Toulouse.”
[346] Translator: the Seventh National Council of Orleans, held in 1022 under Bishop Odolric, proceeded against the Manicheans.
[347] Stafano, Riformatori, p. 347; Illarino, Eresie, p. 68.
[348] Dupin, Histoire des controverses du XII siecle, chap. VI.
[349] A. Borst, Les Cathares, op. cit., p. 70.
[350] B. Monmod, Le Moine Guibert et son temps, Paris, 1905.
[351] A. Borst, op. cit., p. 81.
[352] Ibid., pp. 90–93.
[353] Ibid., p. 156.
[354] Thouzelier, Catharisme et Valdeisme en Languedoc, 1966.
[355] Translator: Publio Elvio Pertinance was proclaimed the Emperor of Rome the morning after the murder of Commodo in the year 192.
[356] Thouzelier, op. cit.
[357] N. Cohn, Les Fanatiques de l’Apocalypse, pp. 98–102. [Translator: Vaneigem refers to the French translation of In Pursuit of the Millennium. Rather than translate Cohn back into English, we have directly quoted from the original, pages 82–87. All ellipses in conformity with Vaneigem’s citations.]
[358] Nauclerus, p. 912.
[359] C. Oliger, De secta operitus libertatis, Rome, 1943, p. 101.
[360] B. Monod, Le Moine Guibert et son temps, op. cit., p. 202.
[361] Ibid.
[362] R. Vaneigem, Le Mouvement du libre-espirit, op. cit., p. 103. [Translator’s note: here Vaneigem translates from Garnius von Rochefort, in Clems Baeumker (ed.) “Contra amaurianos,” Beitrage zur Geschicte zur Philosophie und Theologie des Mittelalters (Munster: Aschendorff, 1926), vol. 24.]
[363] Ibid.
[364] Ibid., pp. 104 and 105.
[365] Ibid., p. 113.
[366] Ibid., pp. 115 and 116. [Translator’s note: here Vaneigem quotes from Determinatio de novo spiritu. Ellipses [...] mark the removal of sentences that appear in The Movement of the Free Spirit, translated by Randall Cherry and Ian Patterson (New York: Zone Books, 1994, p. 119).]
[367] M. Porete, Le miroir des simples ames, in Guarnieri, Il morimento del libro spirito, Rome, 1965, p. 617.
[368] R. Vaneigem, op. cit., p. 127.
[369] R. Guarnieri, op. cit.
[370] R. Vaneigem, op. cit., p. 128.
[371] Ibid., p. 129. [Translator’s note: here Vaneigem is quoting from Marguerite Porete’s The Mirror of Simple Souls. See The Movement of the Free Spirit, p. 132).]
[372] P. Fredericq, op. cit., I, p. 186.
[373] J. Ruysbroeck, L’ornement des noces spirituelles, Brussels, 1928, p. 200 and sq. [Transator’s note: see The Movement of the Free Spirit, p. 147).]
[374] Fredericq, op. cit., p. 120. [Translator’s note: this text also appears in Vaneigem’s The Movement of the Free Spirit, p. 115.]
[375] A. Jundt, op. cit., pp. 45 and 46.
[376] R. Vaneigem, Le Mouvement du libre-espirit, op. cit., p. 149. [Translator’s note: The Movement of the Free Spirit, translated by Randall Cherry and Ian Patterson, Zone Books: New York, 1994, pp. 154–155, refers in a footnote to Giovanni Domenico Mansi, Sacrorum conciliorum novas et amplissima collection (1759), vol. 23, p. 997.]
[377] R. Guarnieri, op. cit., p. 459.
[378] Ibid., p. 459.
[379] R. Vaneigem, Le Mouvement du libre-espirit, op. cit., p. 174. [Translator’s note: The Movement of the Free Spirit, p. 182.]
[380] Mosheim, De beghardis et beganibus commentarius, Leipzig, 1790.
[381] A. Jundt, op. cit., p. 111.
[382] [H.] Haupt, Beitrage zur geschicte der Sekte von freiern geiste und des Beghartentums, Gotha, 1885.
[383] K. Schmidt, Nikolaus von Basel, Vienna, 1866; H. Haupt, Zur Biographia des Nicholas von Basel, in ZKG, 1885.
[384] H.B. Workman, The Dawn of the Reformation, London, 1901–1902.
[385] A. Jundt, op. cit., p. 108.
[386] Translator’s note: Book of Spiritual Poverty. German in original.
[387] A. Jundt, op. cit., p. 108.
[388] Joachim of Fiore, Concordia, 7, 28 c.
[389] Translator’s note: in 1972, Vaneigem wrote a preface for a collection of Coeurderoy’s writings.
[390] Joachim of Fiore, Concordia, 7, 28 c.
[391] E. Aegerter, Joachim of Fiore: L’Evangile eternel, Paris, 1928; J.C. Huck, Joachim of Fiore und die joachimistiche Literatur, Freiburg-en-Brisgau, 1938.
[392] Chronica fratris Salimbene, in Monumenta Germaniae scriptores, XXXVII, I, pp. 255 sq.
[393] Ibid.
[394] R. Vaneigem, Le Mouvement du libre-espirit, Paris, 1986, p. 73. [Translator’s note: cf. Raoul Vaneigem, The Movement of the Free Spirit, translated by Randall Cherry and Ian Paterson (Zone Books, New York), pp. 80–81.]
[395] Translator’s note: this doesn’t make sense unless, after Andrea Samarita exhumed Guiglelma’s body and “washed it with wine and water, and preserved the precious mix as a cream for the healing of the sick,” she buried it again.
[396] Translator’s note: here Vaneigem is supporting the central thesis of Norman Cohn, In Pursuit of the Millennium (New York: 1957).
[397] E. Agnanine, Fra Dolcino, Florence, 1964.
[398] N. Cohn, Les fanatiques de l’Apocalpyse, Paris 1983, pp. 134 and 135. [Translator’s note: here Vaneigem refers to the French translation of Norman Cohn’s In Pursuit of the Millennium (New York, 1957), pp. 125–126. Rather than translate Cohn back into English, we have quoted directly from the original.]
[399] Ibid., p. 147. [Translator’s note: Norman Cohn, In Pursuit of the Millennium, p. 139.]
[400] Cited by Delumeau, La peur en Occident, Paris, 1978, p. 313.
[401] R. Guarnieri, Il morimento del liberto spiritio, Rome, 1965, p. 427.
[402] Clareno, Historia septem tribulationum (ALKM).
[403] Cited in Cantu, L’Italie mystique, p. 198.
[404] H.C. Lea, Histoire de l’Inquisition au Moyen Age, Paris, 1900, p. 49.
[405] R. Vaneigem, Le Mouvement du libre-espirit, op. cit. [Translator’s note: cf. R. Vaneigem, The Movement of the Free-Spirit (New York: Zone Books, 1986), p. 128.]
[406] F. Ehrle, Die Spiritualen, ihr Verhaltnis zum Franziskanerorde und ze den Fraticelle, ALKG IV, 1888, pp. 78 sq.; L. Fumi, Bolletino di storia patria per l’Umbria, V, 1899, pp. 349–382.
[407] P. Bayle, Dictionnaire, art. “Fraticelli.”
[408] Oliger, op. cit.; Guarnieri, p. 476; Ehrle, op. cit., p. 78 and sq.
[409] F. Ehrle, op. cit., pp. 127, 137 and 180.
[410] N. Cohn, p. 226. [Translator’s note: here Vaneigem refers to the French translation of Norman Cohn’s In Pursuit of the Millennium (New York, 1957), p. 219.]
[411] Ibid., p. 232. [Translator’s note: Norman Cohn, In Pursuit of the Millennium, p. 225.]
[412] Ibid.
[413] H. Kaminisky The Free Spirit in the Hussite Revolution, La Haye, 1962, p. 47.
[414] Ibid., p. 48.
[415] R. Vaneigem, Le Mouvement du libre-espirit, op. cit., p. 180 and sq. [Translator’s note: see Raoul Vaneigem, The Movement of the Free Spirit (New York, Zone Books, 1994), p. 192–195.]
[416] L. de Brezcova, De Gestis, Prague, 1893, p. 431.
[417] Ibid.
[418] R. Vaneigem, Le Mouvement du libre-espirit, op. cit., p. 186 and sq. [Translator’s note: see R. Vaneigem, The Movement of the Free Spirit, pp. 193–194.]
[419] L’Italie mystique, p. 156.
[420] Translator’s note: Norman Cohn, In Pursuit of the Millennium (New York, 1961), p. 241.
[421] N. Cohn, Les Fanatiques de l’Apocalypse, pp. 247–254. [Translator’s note: Norman Cohn, In Pursuit of the Millennium, p. 243–245. Rather than translate Cohn back into English, we have quoted directly from the original.]
[422] Translator’s note: Latin for “religion follows the faith of the prince.”
[423] Translator’s note: English in original.
[424] J. Delumeau, op. cit., p. 371. [Translator’s note: The German title of Luther’s pamphet was Das Jesus Christus ein geborener Jude sei. For his Von den Juden und ihren Luegen, see W. Linden (ed.), Luther’s Kampfschriften gegen das Judentum, (Berlin, 1936).]
[425] Ibid., pp. 372 and 373.
[426] Ibid., p. 518.
[427] Ibid., p. 519.
[428] Calvin, Declaration pour maintenir la vraie foi, in Opera omnia.
[429] Castellion, Traite des heretiques, p. 12.
[430] Th. De Beze, quoted by Delumaeu, op. cit., p. 520.
[431] Ibid., p. 521.
[432] Kolde, Zum Process des Johann Deuck, 1890.
[433] J. Danck, in Dictionnaire d’histoire et de geographie ecclesiastique, Paris, 1930.
[434] Translator’s note: “He Who Has the True Love.”
[435] Translator’s note: “Protected by Love.”
[436] J. Danck, in Dictionnaire d’histoire et de geographie ecclesiastique, Paris, 1930.
[437] S. Franck, Chroniques, annales et histoire de la Bible.
[438] Ibid.
[439] R. Bainton, Hunted Heretics, 1953; G.H. Williams, Radical Reformation, 1962.
[440] H. Buisson, Sebastian Castellion, Paris, 1892.
[441] M. Bataillon, Erasme et l’Espagne, Paris, 1937, p. 73. [Translator’s note: Alumbrados can be translated by “Illuminati.”]
[442] M. Menendes Pelayo, Historia de los heterodoxas espagnoles, Mardrid, 1929, p. 526.
[443] Ibid., p. 530.
[444] Translator’s note: the Quemadero De Tablada was a place for executions, built in Seville in 1481.
[445] R. Vaneigem, op. cit., p. 193. [Translator’s note: see R. Vaneigem, The Movement of the Free Spirit (New York: 1994), p. 199.]
[446] Ibid., p. 194. [Translator’s note: see R. Vaneigem, The Movement of the Free Spirit, p. 200.]
[447] M. Luther, Werke, Weimar, 1883–1908, vol. XVIII, French translation in Jundt, op. cit., pp. 122–123.
[448] Van Meteren, Historia der Nederlanden, Amsterdam, 1623.
[449] Ibid.
[450] French translation in R. Vaneigem, Le Mouvement du Libre-Espirit, p. 210. [Translator’s note: Raoul Vaneigem, The Movement of the Free Spirit (New York 1994), pp. 210 and 212.]
[451] G. Eekhoud, Les libertins d’Anvers, Paris, 1912.
[452] Histoire de Geneve, I, p. 399.
[453] A. Jundt, op. cit., p. 127.
[454] F. Berriot, Un proces d’atheisme a Geneve, l’affaire Gruet, BSHPF, 1979.
[455] Ibid.
[456] Calvin, Contre la secte phantastique et furieuse des libertins, Geneve, 1547.
[457] A. Jundt, Histoire du pantheisme populaire ... , op. cit., p. 128.
[458] Ibid.
[459] Calvin, Contre la secte ... , op. cit., p. 113.
[460] Ibid. [Translator’s note: Raoul Vaneigem, The Movement of the Free Spirit, p. 232.]
[461] A. Jundt, op. cit., p. 131; R. Vaneigem, op. cit., p. 215 and sq. [Translator’s note: Raoul Vaneigem, The Movement of the Free Spirit, pp. 224–232.]
[462] N. Cohn, Les fanatiques de l’Apocalypse, p. 255. [Translator’s note: Norman Cohn, In Pursuit of the Millennium, New York, 1961, p. 250. Rather than translate Cohn back into English, we have quoted directly from the original.]
[463] M. Pianzola, Peintres et vilains, Paris, 1962. [Translator’s note: in 1974, Vaneigem himself used the pseudonym “Ratgeb” to publish De la greve sauvage a l’autogestion generalisee, translated by Paul Sharkey in 1981 as From Wildcat Strike to Total Self-Management.]
[464] Ibid.
[465] N. Cohn, op. cit., p. 270. [Translator’s note: Norman Cohn, In Pursuit of the Millennium, p. 267.]
[466] Ibid., p. 278. [Translator’s note: Norman Cohn, In Pursuit of the Millennium, p. 275: “[...] Christ would return to earth and placed the two-edged sword of justice in the hands of the rebaptized Saints. The Saints would hold judgment on the priests and pastors for their false teachings and, above all, on the great ones of the earth for their persecutions; kings and nobles would be cast into chains.”]
[467] Mennonite Encyclopedia, Scottdale, 1955–1959, article “Melchior Hoffmann.”
[468] N. Cohn, op. cit., p. 279. [Translator’s note: though there is nothing on p. 275 of Cohn’s In Pursuit of the Millennium that would call for such a footnote on Vaneigem’s part, it is certain that he is supporting Cohn’s basic thesis.]
[469] Ibid., p. 280. [Translator’s note: Norman Cohn, In Pursuit of the Millennium, p. 276.]
[470] S. Franck, Chronica, GA.
[471] Barret and Gurgand, Le Roi des derniers jors, Paris, 1981.
[472] M. Van Vaernewijck, Memoires d’un patricien gantois sur les troubles religiuex de Flandre.
[473] Ibid., p. 23.
[474] Bouterwek and N. Cohn, Zur Literatur und Geschiscte der Wiedertaufer, Bonn, 1884, p. 306.
[475] A. Jundt, op. cit., p. 165.
[476] Ibid., p. 166.
[477] Translator’s note: there appear to be words missing from the text here.
[478] G. Arnold, Unpartelische Kirchen — und Ketzer — Historie. [Translator’s note: German for An Impartial History of Churches and Heretics.]
[479] A. Jundt, op. cit., p. 178.
[480] Ibid., p. 201.
[481] C. Hill, Le monde a l’envers, Paris, 1977, p. 25.
[482] Translator’s note: According to the Rosicrucian order A.M.O.R.C., Torrentius was a member of the Brethren of the Rosie Cross. The date of his death is said to be 1644, not 1640.
[483] Translator’s note: One painting survived: Still Life with a Bridle (1614), which is part of the collection at the Rijsmuseum in Amsterdam.
[484] Translator’s note: Written in 1548 by Etienne de la Boetie.
[485] Hegel, Chroniken von Closener und Koenigshofen, Leipzig, 1871, extracts in Livre secret du magistrat de Strasbourg, II, p. 1201; quoted by A. Jundt, Histoire du pantheisme populaire, op. cit., p. 106.
[486] Translator’s note: There appears to be text missing from here.
[487] R. Bainton, Bernardino Ochino, 1940.
[488] R. Peter, “Noel Journet, detracteur de l’Ecriture sainte (1582),” in Croyants et sceptiques.
[489] F. Lachevre, L’Ancetre des libertins du XVII siecle, Geoffroy Vallee, brule le 9 fevrier 1574, et la “Beatitude des chretiens,” Paris, 1920.
[490] C. Hill, Le Monde a l’envers, Paris, 1977, p. 15. [Translator’s note: this is the French translation of Christopher Hill, The World Turned Upside Down, London, 1972, p. 14. Rather than translate Hill back into English, we have — here as elsewhere in this chapter — quoted directly from the reprint of The World Turned Upside Down published by Penguin in 1991.]
[491] Ibid., pp. 88 and 89. [Translator’s note: C. Hill, pp. 108–109.]
[492] Ibid., p. 90. [Translator’s note: C. Hill, p. 109.]
[493] Ibid., p. 207. [Translator’s note: C. Hill, p. 265.]
[494] Ibid., p. 91. [Translator’s note: C. Hill, p. 112.]
[495] Translator’s note: The World Turned Upside Turn, p. 119. Note that while Hill attributes the first quote to Lilburne, A Whip for the Present House of Lords (February, 1647–8), anthologized in The Leveler Tracts, 1647–1653 (Columbia University Press, 1944), p. 449, the second quote is actually Hill’s own summary.
[496] Ibid., pp. 105–107. [Translator’s note: C. Hill, pp. 132–134.]
[497] Ibid., pp. 112 and 113. [Translator’s note: C. Hill, pp. 140–142.]
[498] Ibid., p. 159. [Translator’s note: C. Hill, pp. 200–201.]
[499] Ibid. [Translator’s note: C. Hill, p. 200: “Quoted by Masson, Life of Milton, III, p. 525.”]
[500] Ibid. [Translator’s note: C. Hill, p. 200.]
[501] J. Bauthumley, The Light and Dark Sides of God, 1650, p.4. [Translator’s note: C. Hill, p. 206. Note that the third quotation is from Edward Hide, A Wonder, yet no Wonder (1651), pp. 35–41, who was an opponent of the Ranters.]
[502] C. Hill, pp. 166–168. [Translator’s note: C. Hill, p. 210. See also Abiezer Coppe, Selected Writings, London, 1987, pp. 16 and 20.]
[503] Translator’s note: C. Hill, p. 211.
[504] Translator’s note: C. Hill, p. 211. See also Abiezer Coppe, p. 38.
[505] Translator’s note: C. Hill, p. 211. See also Abiezer Coppe, p. 24.
[506] Translator’s note: C. Hill, p. 212. See also Abiezer Coppe, p. 111.
[507] Translator’s note: C. Hill, pp. 212–213.
[508] Translator’s note: C. Hill, p. 214.
[509] Translator’s note: C. Hill, pp. 214–215.
[510] Translator’s note: C. Hill, p. 216.
[511] Translator’s note: C. Hill, ibid.
[512] Translator’s note: C. Hill, p. 219.
[513] Translator’s note: C. Hill, pp. 219–210.
[514] Translator’s note: All quotes attributed to Thomas Webbe come from C. Hill, p. 227.
[515] Translator’s note: C. Hill, pp. 220–221.
[516] Translator’s note: C. Hill, p. 222.
[517] Translator’s note: C. Hill, p. 225.
[518] Translator’s note: C. Hill, p. 226.
[519] Translator’s note: Jean-Baptiste de Lully (1632–1687) was an Italian-born French composer, attached to the court of Louis XIV. Jacques-Benigne Bossuet (1627–1704) was a French bishop and theologian.
[520] Translator’s note: Written by Jean-Baptiste Poquelin Moliere (1622–1673), Le Tartuffe, or l’imposteur was banned in 1664 by Louis XIV.
[521] Abbe Pluquet Memoires pour servir a l’histoire des egarements de l’espirit humain par rapport a la religion chretienne, or Dictionnaire des heresies, des erreurs et des schismes, Besancon, 1817, II p. 213.
[522] Ibid.
[523] Ibid., p. 214.
[524] Dictionnaire d’histoire et de geographie ecclesiastique, article “Arnauld.”
[525] Ibid.
[526] P. Vuilliaud, “Fin du monde et prophetes modernes,” Les Cahiers d’Hermes, Paris, #2, 1947, p. 112.
[527] S. Hutin, Les Disciples anglais de Jacob Boehme, Paris, 1960, pp. 16–19.
[528] Ibid., p. 21.
[529] Ibid.
[530] L.-Cl. de Saint-Martin, Correspondance ineditie, Paris, 1862.
[531] Alexandrian, Histoire de la philosophie occulte, pp. 366 and 367.
[532] Kolakowski, quoted by J.N. Vuarnet, Extases feminines, Paris, 1991.
[533] Quoted by S. Hutin, op. cit., pp. 27 and 28.
[534] Ibid., p. 28.
[535] P. Vulliaud, op. cit., p. 114.
[536] S. Hutin, op. cit., p. 25.
[537] Translator’s note: an otherwise unremarkable Catholic priest (1664–1733) who wrote a massive book called Common Sense (also known as Meslier’s Testament), which promoted atheism and was only discovered after his death. Voltaire edited and wrote a preface to its second edition.
[538] Translator’s note: Others have rendered this formula as Je voudrais, et ce sera le dernier et le plus ardent de mes souhaits, je voudrais que le dernier des rois fut etrangle avec les boyaux du dernier pretre: “I would like, and this would be the last and most ardent of my wishes, I would like it that the last king was strangled with the guts of the last priest.” It appears that, in any case, the remark does not appear in the text of the Testament itself, but in one of the many abstracts of it that circulated during the French Revolution. On 17 May 1968, Vaneigem and the other members of the Situationist International who, among many others, occupied the Sorbonne, sent out telegrams that included the declaration: “Humanity won’t be happy until the last capitalist is hung with the guts of the last bureaucrat,” or, depending on the intended recipient, “... until the last bureaucrat is hung with the guts of the last capitalist.”
[539] Translator’s note: in criminal law, chemin de fait means a violent or illegal act.
[540] Translator’s note: in 2002, Vaneigem himself edited and wrote a preface for a new edition of The Three Impostors. Published in French by Editions Payot & Rivages (Paris) under the title L’Art de ne croire en rien, suivi de: Livre des trois imposteurs, it also included a translation into French of De arte nihil credendi (The Art of Believing in Nothing).
[541] G. Bartsch, preface to the reprint of the De tribus impostoribus, Berlin, 1960.
[542] Mosheim, Histoire de l’Eglise, p. 151; P. Marchand, Dictionnaire historique, vol. II.
[543] J. Nevisan, Sylvae nuptialis libri sex.
[544] Collectio de scandalis ecclesiae, Florence, 1931.
[545] Rainaldus, Annales ecclesiastiques, t. XIV.
[546] Translator’s note: German in the original: A Conversation between an Innkeeper and Three Religious Guests.
[547] G. Bartsch, Ein deutscher Atheist und Revolutionar Demokrat der 17. Jahrhundert, Berlin, 1965. One of Knuetzen’s letters, falsely dated Rome, was published in French in the Entretiens sur divers sujets d’histoire of La Croze, in Cologne, 1711.
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