He was honorably buried at Narbonne, and then the controversy over his memory became more lively than ever, rendering it almost impossible to determine his responsibility for the opinions which were ascribed to him by both friends and foes. That his bones became the object of assiduous cult, in spite of repeated prohibitions, that innumerable miracles were worked at his tomb, that crowds of pilgrims flocked to it, that his feast-day became one of the great solemnities of the year, and that he was regarded as one of the most efficient saints in the calendar, only shows the popular estimate of his virtues and the zeal of those who regarded themselves as his disciples. Certain it is that the Council of Vienne, in 1312, treated his memory with great gentleness. While it condemned with merciless severity the mystic extravagances of the Brethren of the Free Spirit, it found only four errors to note in the voluminous writings of Olivi--errors of merely speculative interest, such as are frequent among the schoolmen of the period--and these it pointed out without attributing them to him or even mentioning his name. These his immediate followers denied his holding, although eventually one of them, curiously enough, became a sort of shibboleth among the Olivists. It was that Christ was still alive on the cross when pierced by the lance, and was based on the assertion that the relation in Matthew originally differed in this respect from that in John, and had been altered to secure harmony. All other questions relating to the teachings of Olivi the council referred to the Franciscans for settlement, showing that they were deemed of minor importance, after they had been exhaustively debated before it by Bonagrazia da Bergamo in attack and Ubertino da Casale in defence. Thus the council condemned neither his person nor his writings; that the result was held as vindicating his orthodoxy was seen when, in 1313, his feast-day was celebrated with unexampled enthusiasm at Narbonne, and was attended by a concourse equal to that which assembled at the anniversary of the Portiuncula. Moreover, after the heat of the controversy had passed away, the subsequent condemnation of his writings by John XXII. was removed by Sixtus IV., towards the end of the fifteenth century. Olivi's teachings may therefore fairly be concluded to have contained no very revolutionary doctrines. In fact, shortly after his death all the Franciscans of Provence were required to sign an abjuration of his errors, among which was enumerated the one respecting the wound of Christ, but nothing was said respecting the graver aberrations subsequently attributed to him.[49]