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A HISTORY OF THE INQUISITION OF THE MIDDLE AGES. II

BY
HENRY CHARLES LEA, AUTHOR OF "AN HISTORICAL SKETCH OF SACERDOTAL CELIBACY," "SUPERSTITION AND FORCE," "STUDIES IN CHURCH HISTORY."

IN THREE VOLUMES.

VOL. II. of III

NEW YORK:
HARPER & BROTHERS, FRANKLIN SQUARE.
1888.

Copyright, 1887, by HARPER & BROTHERS.
All rights reserved.


CONTENTS.

BOOK II.--THE INQUISITION IN THE SEVERAL LANDS OF CHRISTENDOM.

CHAPTER I.--LANGUEDOC.
Obstacles to Establishing the Inquisition
Progress and Zeal of the Dominicans
First Appointment of Inquisitors.--Tentative Proceedings
Popular Resistance
Position of Count Raymond
Troubles at Toulouse.--Expulsion of the Inquisition
Its Return and Increasing Vigor
Suspended from 1238 to 1241
Condition of the Country.--Rising of Trencavel
Connection between Religion and State-craft
Pierre Cella's Activity in 1241-1242
Heretic Stronghold of Montségur

Massacre of Avignonet.--Its Unfortunate Influence
Count Raymond's Last Effort.--Triumph of the Inquisition
Raymond Reconciled to the Church
Fall of Montségur.--Heresy Defenceless
Increased Activity of the Inquisition
Raymond's Persecuting Energy.--His Death
Desperation of the Heretics.--Intercourse with Lombardy
Supremacy of Inquisition.--It Attacks the Count of Foix
Death of Alphonse and Jeanne in 1273
Rise of the Royal Power.--Appeals to the King
Popular Discontent.--Troubles at Carcassonne
Philippe le Bel Intervenes.--His Fluctuating Policy
Renewed Troubles at Carcassonne.--Submission in 1299
Prosecutions at Albi, 1299-1300
Inquisitorial Frauds.--Case of Castel Fabri

Frère Bernard Délicieux
Renewed Troubles.--Philippe Sends Jean de Pequigny
Philippe Tries to Reform the Inquisition
Troubles at Albi.--Conflict between Church and State
Philippe Visits Languedoc.--His Plan of Reform
Despair at Carcassonne.--Treasonable Projects
Appeal to Clement V.--Investigation
Abuses Recognized.--Reforms of Council of Vienne
Election of John XXII
The Inquisition Triumphs.--Fate of Bernard Délicieux
Recrudescence of Heresy.--Pierre Autier
Bernard Gui Extirpates Catharism
Case of Limoux Noir
Results of the Triumph of the Inquisition
Political Effects of Confiscation

CHAPTER II.--FRANCE.
Inquisition Introduced in 1233 by Frère Robert le Bugre
Opposed by the Prelates.--Encouraged by St. Louis
Robert's Insane Massacres and Punishment
Inquisition Organized.--Its Activity in 1248
Slender Records of its Proceedings
Paris Auto de fé in 1310.--Marguerite la Porete
Gradual Decadence.--Case of Hugues Aubriot
The Parlement Assumes Superior Jurisdiction
The University of Paris Supplants the Inquisition
Moribund Activity during the Fifteenth Century
Attempt to Resuscitate it in 1451
It Falls into utter Discredit

The French Waldenses.--Their Number and Organization

Intermittent Persecution.--Their Doctrines
François Borel and Gregory XI
Renewed Persecutions in 1432 and 1441
Protected by Louis XI.--Humiliation of the Inquisition
Alternations of Toleration and Persecution

CHAPTER III.--THE SPANISH PENINSULA.

ARAGON.--Unimportance of Heresy there
Episcopal and Lay Inquisition Tried in 1233
Papal Inquisition Introduced.--Navarre Included
Delay in Organization
Greater Vigor in the Fourteenth Century
Dispute over the Blood of Christ
Nicolas Eymerich
Separation of Majorca and Valencia
Decline of Inquisition
Resuscitation under Ferdinand the Catholic

CASTILE.--Inquisition not Introduced there
Cathari in Leon 181
Independent Legislation of Alonso the Wise
Persecution for Heresy Unknown
Case of Pedro of Osma in 1479

PORTUGAL.--No Effective Inquisition there

CHAPTER IV.--ITALY.
Political Conditions Favoring Heresy
Prevalence of Unconcealed Catharism
Development of the Waldenses
Popular Indifference to the Church
Gregory XI. Undertakes to Suppress Heresy
Gradual Development of Inquisition
Rolando da Cremona
Giovanni Schio da Vicenza
St. Peter Martyr
He Provokes Civil War in Florence
Death of Frederic II. in 1250.--Chief Obstacle Removed
Assassination of St. Peter Martyr.--Use Made of it
Rainerio Saccone
Triumph of the Papacy.--Organization of the Inquisition
Heresy Protected by Ezzelin and Uberto
Ezzelin Prosecuted as a Heretic.--His Death
Uberto Pallavicino
The Angevine Conquest of Naples Revolutionizes Italy
Triumph of Persecution
Sporadic Popular Opposition
Secret Strength of Heresy.--Case of Armanno Pongilupo
Power of the Inquisition.--Papal Interference
Naples.--Toleration Under Normans and Hohenstaufens
The Inquisition Under the Angevines

Sicily
Venice.--Its Independence
Inquisition Introduced in 1288, under State Supervision
Decadence of Inquisition in Fourteenth Century
Disappearance of the Cathari.--Persistence of the Waldenses
Remnants of Catharism in Corsica and Piedmont
Persecution of the Waldenses of Piedmont
Decline of the Lombard Inquisition
Venice.--Subjection of Inquisition to the State
Tuscany.--Increasing Insubordination.--Case of Piero di Aquila
Continued Troubles in Florence
Tommasino da Foligno
Decline of Inquisition in Central Italy
The Two Sicilies.--Inquisition Subordinate to the State

CHAPTER V.--THE SLAVIC CATHARI.
Efforts of Innocent III. and Honorius III. East of the Adriatic
The Mendicant Orders Undertake the Task
Bloody Crusades from Hungary
Revival of Catharism
Endeavors of Boniface VIII. and John XXII
Fruitlessness of the Work
Reign of Stephen Tvrtko
Catharism the State Religion
Advance of the Turks
Confusion Aggravated by Persecution
The Cathari Aid the Turkish Conquest
Disappearance of Catharism

CHAPTER VI.--GERMANY.
Persecution of Strassburg Waldenses in 1212
Spread of Waldensianism in Germany
Mystic Pantheism.--The Amaurians and Ortlibenses
Brethren of the Free Spirit or Beghards.--Luciferans
Conrad of Marburg.--His Character and Career
Gregory XI. Vainly Stimulates him to Persecution
Gregory Commissions the Dominicans as Inquisitors
The Luciferan Heresy
Conrad's Methods and Massacres
Antagonism of the Prelates
Assembly of Mainz.--Conrad's Defeat and Murder
Persecution Ceases.-The German Church Antagonistic to Rome
The Reaction Keeps the Inquisition out of Germany
Waldenses and Inquisition in Passau
Growth of Heresy.--Virtual Toleration
The Beguines, Beghards, and Lollards
The Brethren of the Free Spirit
Tendency to Mysticism.--Master Eckart
John of Rysbroek, Gerard Groot, and the Brethren of the Common Life
John Tauler and the Friends of God
Persecution of the Brethren of the Free Spirit
Antagonism between Louis of Bavaria and the Papacy
Subservience of Charles IV.--The Black Death
Gregarious Enthusiasm.--The Flagellants
Clement VI. Condemns Them.--They Become Heretics
Attempts to Introduce the Inquisition.--Successful in 1369
Persecution of Flagellants and Beghards.--The Dancing Mania
Beghards and Beguines Protected by the Prelates
Speedy Decline of the Inquisition
The Waldenses.--Their Extension and Persecution
Renewed Persecution of the Beghards
William of Hilderniss, and the Men of Intelligence
The Flagellants.--The Brethren of the Cross
Triumph of the Beghards at Constance
Renewed Persecution
Hussitism in Germany.--Coalescence with Waldenses
Gregory of Heimburg
Hans of Niklaushausen
John von Ruchrath of Wesel
Decay of the Inquisition.--John Reuchlin
Its Impotence in the Case of Luther

CHAPTER VII.--BOHEMIA.
Independence of Bohemian Church.--Waldensianism
Inquisition Introduced in 1257.--Revived by John XXII
Growth of Waldensianism.--John of Pirna
Conditions Favoring the Growth of Heresy.--Episcopal Inquisition
The Precursors of Huss
Wickliff and Wickliffitism
John Huss Becomes the Leader of Reform
Progress of the Revolution.--Rupture with Rome
Convocation of the Council of Constance
Motives Impelling Huss's Presence
His Reception and Treatment
His Arrest.--Question of the Safe-conduct
Communion in both Elements
The Trial of Huss.--Illustration of the Inquisitorial Process
Exceptional Audiences Allowed to Huss
Extraordinary Efforts to Procure Recantation
The Inevitable Condemnation and Burning
Indignation in Bohemia
Jerome of Prague.--His Trial and Execution

CHAPTER VIII.--THE HUSSITES.
Inquisitorial Methods Attempted in Bohemia
Increasing Antagonism.--Fruitless Threats of Force
Parties Form Themselves.--Calixtins and Taborites
Sigismund Succeeds to the Throne.--Failure of Negotiations
Crusade Preached in 1420.--Its Repulse
Religious Extravagance.--Pikardi, Chiliasts
The Four Articles of the Calixtins
Creed of the Taborites
Failure of Repeated Crusades.--The Hussites Retaliate
Efforts to Reform the Church.--Council of Siena
Council of Basle.--Negotiation with the Hussites a Necessity
The Four Articles the Basis.--Accepted as the "Compactata"
The Taborites Crushed at Lipan
Difficulties Caused by Rokyzana's Ambition 536
Insincere Peace.--Sigismund's Reactionary Reign and Death
The Calixtins Secure Control under George Podiebrad
Rome Disavows the Compactata.--Giacomo della Marca in Hungary
The Use of the Cup the Only Distinction.--Capistrano Sent as Inquisitor
His Projected Hussite Crusade Impeded by the Capture of Constantinople
Efforts to Resist the Turks.--Death of Capistrano at Belgrade
Steady Estrangement of Bohemia.--Negotiations and Attacks
The Compactata Maintained in Spite of Rome
The Bohemian Brethren Arise from the Remains of the Taborites
Their Union with the Waldenses
Their Growth and Constancy under Persecution

APPENDIX OF DOCUMENTS


THE INQUISITION.
BOOK II.
THE INQUISITION IN THE SEVERAL LANDS OF CHRISTENDOM.

CHAPTER 1.
LANGUEDOC.

THE men who laid the foundations of the Inquisition in Languedoc had before them an apparently hopeless task. The whole organization and procedure of the institution were to be developed as experience might dictate and without precedents for guidance. Their uncertain and undefined powers were to be exercised under peculiar difficulties. Heresy was everywhere and all-pervading. An unknown but certainly large portion of the population was addicted to Catharism or Waldensianism, while even the orthodox could not, for the most part, be relied upon for sympathy or aid. Practical toleration had existed for so many generations, and so many families had heretic members, that the population at large was yet to be educated in the holy horror of doctrinal aberrations. National feeling, moreover, and the memory of common wrongs suffered during twenty years of bitter contest with invading soldiers of the Cross, during which Catholic and Catharan had stood side by side in defence of the fatherland, had created the strongest bonds of sympathy between the different sects. In the cities the magistrates were, if not heretics, inclined to toleration and jealous of their municipal rights and liberties. Throughout the country many powerful nobles were avowedly or secretly heretics, and Raymond of Toulouse himself was regarded as little better than a heretic. The Inquisition was the symbol of a hated foreign domination which could look for no cordial support from any of these classes. It was welcomed, indeed, by such Frenchmen as had succeeded in planting themselves in the land, but they were scattered, and were themselves the objects of detestation to their neighbors. The popular feeling is voiced by the Troubadours who delight in expressing contempt for the French and hostility to the friars and their methods. As Guillem de Montanagout says: "Now have the clerks become inquisitors and condemn men at their pleasure. I have naught against the inquests if they would but condemn errors with soft words, lead the wanderers back to the faith without wrath, and allow the penitent to find mercy." The bolder Pierre Cardinal describes the Dominicans as disputing after dinner over the quality of their wines: "They have created a court of judgment, and whoever attacks them they declare to be a Waldensian; they seek to penetrate into the secrets of all men, so as to render themselves dreaded." *

The lands which Raymond had succeeded in retaining were, moreover, drained by the enormous sums exacted of him in the pacification. To enable him to meet these demands he was authorized to levy taxes on the subjects of the Church, in spite of their immunities, and this and the other expedients requisite for the discharge of his engagements could not fail to excite widespread discontent with the settlement and hostility to all that represented it. That it was hard to extort these payments from a population exhausted by twenty years of war is manifest when, in 1231, two years after the treaty, the Abbey of Citeaux had not as yet received any part of the two thousand marks which were its share of the plunder, and it was forced to agree to a settlement under which Raymond promised to pay in annual instalments of two hundred marks, giving as security his revenues from the manor of Marmande. †

The Inquisition, it is true, was at first warmly greeted by the Church, but the Church had grown so discredited during the

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* Diez, Leben und Werke der Troubadours, pp. 450, 576.-- Millot, Hist. Littéraire des Troubadours, III. 244-50. † Teulet, Layettes, II. 185, 226-8.

In 1239 we find Raymond asking for six months' delay in the payment of one of the instalments (Ib. p. 406).

events of the past half-century that its influence was less than in any other spot in Christendom. Even in Aragon the Council of Tarragona, in 1238, felt itself compelled to decree excommunication against those who composed or applauded lampoons against the clergy. The abuse of the interdict had grown to such proportions that Innocent IV., in 1243, and again in 1245, was obliged to forbid its employment throughout southern France, in all places suspected of heresy, because it afforded to heretics so manifold an occasion of asserting that it was used for private interests, and not for the salvation of souls. During the troubles which followed after the crusade of Louis VIII. the bishops had taken advantage of the confusion to seize many lands to which they had no claim, and this involved them in endless quarrels with the royal fisc in the territories which fell to the king, while in those which remained to Raymond, the pious St. Louis was forced to interfere to obtain for him a restoration of what they obstinately refused to surrender. The Church itself was so deeply tainted with heresy that the faithful were scandalized at seeing the practical immunity enjoyed by heretical clerks, owing to the difficulty of assembling a sufficient number of bishops to officiate at their degradation, and Gregory IX. felt it necessary, in 1233, to decree that in such cases a single bishop, with some of his abbots, should have power to deprive them of holy orders and deliver them to the secular arm to be burned--a provision which he subsequently embodied in the canon law. Innocent IV., moreover, in 1245, felt called upon to order his legate in Languedoc to see that no one suspected of heresy was elected or consecrated as bishop. On the other hand, priests who were zealous in aiding the Inquisition sometimes found that the enmities thus excited rendered it impossible for them to reside in their parishes, as occurred in the case of Guillem Pierre, a priest of Narbonne, in 1246, who on this account was allowed to employ a vicar and to hold a plurality of benefices. About the same time Innocent IV. felt obliged to express his surprise that the prelates disobeyed his repeated commands to assist the Inquisition; he has trustworthy information that they neglect to do so, and he threatens them roundly with his displeasure unless they manifest greater zeal. Bernard Gui, indeed, speaks of the bishops who favored Count Raymond as among the craftiest and most dangerous enemies of the inquisitors. The natural antagonism between the Mendicants and the secular clergy was, moreover, increased by the pretension of the inquisitors to supervise the priesthood and see that they performed their neglected duty in all that pertained to the extension of the faith. That under such circumstances the Dominicans employed in the pious work should suffer constant molestation scarce needs the explanation given by the pope that it was through the influence of the Arch Enemy. *

Another serious impediment to the operations of the Inquisition lay in the absence of places of detention for those accused and of prisons for those condemned. We have already seen how the bishops shirked their duty in providing jails for the multitudes of prisoners until St. Louis was obliged to step in and construct them, and during this prolonged interval the sentences of the inquisitors show, in the number of contumacious absentees after a preliminary hearing, how impossible it often was to retain hold of heretics who had been arrested. † To undertake, in such an environment, the apparently hopeless task of suppressing heresy required men of exceptional character, and they were not wanting. Repulsive as their acts must seem to us, we cannot refuse to them the tribute due to their fearless fanaticism. No labor was too arduous for their unflagging zeal, no danger too great for their unshrinking courage. Regarding themselves as elected to perform God's work, they set about it with a sublime self-confidence which lifted them above the weakness of humanity. As the mouthpiece of God, the mendicant friar, who lived on charity, spoke to prince and people with all the awful authority of the Church, and exacted obedience or punished contumacy unhesitatingly and absolutely. Such men as

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* Concil. Tarraconens. ann. 1238 c. 11 ( Mart. Ampl. Coll. VII. 134). -- Ripoll I. 120, 145, 165.-- Potthast No. 9452, 11092, 11094, 11515.-- Vaissette, III. Pr. 365. -- Teulet, Layettes, II. 262. -- Arch. des Frères Prêcheurs de Toulouse ( Doat, XXXI. 19).--C. 1 Sexto v. 2.--Raynald. ann. 1243, No. 30.-- Arch. de l'Inq. de Carc. ( Doat, XXXI. 69). -- Bern. Guidon. de Trib. Grad. Prêdicat. ( Bouquet, XXI. 739).-- Practica super Inquisit. (MSS. Bib. Nat., fonds latin, No. 14930, fol. 224). When Cardinal Wolsey sought to reform the English Church he found the same difficulty in obtaining bishops to degrade clerical criminals, and he obtained from Clement VII. the same remedy ( Rymer, XIV. 239).

† Coll. Doat, XXI. 149, 153, 156, 158.--MSS. Bib. Nat., fonds latin, No. 9992.

Pierre Cella, Guillem Arnaud, Arnaud Catala, Ferrer the Catalan, Pons de Saint-Gilles, Pons de l'Esparre, and Bernard de Caux, bearded prince and prelate, were as ready to endure as merciless to inflict, were veritable Maccabees in the internecine strife with heresy, and yet were kind and pitiful to the miserable and overflowing with tears in their prayers and discourses. They were the culminating development of the influences which produced the Church Militant of the Middle Ages, and in their hands the Inquisition was the most effective instrument whereby it maintained its supremacy. A secondary result was the complete subjugation of the South to the King of Paris, and its unification with the rest of France.

If the faithful had imagined that the Treaty of 1229 had ended the contest with heresy they were quickly undeceived. The blood-money for the capture of heretics, promised by Count Raymond, was indeed paid when earned, for the Inquisition undertook to see that this was done, but the earning of it was dangerous. Nobles and burghers alike protected and defended the proscribed class, and those who hunted them were slain without mercy when occasion offered. The heretics continued as numerous as ever, and we have already seen the fruitless efforts put forth by the Cardinal Legate Romano and the Council of Toulouse. Even the university which Raymond bound himself to establish in Toulouse for the propagation of the faith, though it subsequently performed its work was at first a failure. Learned theologians were brought from Paris to fill its chairs, but their scholastic subtleties were laughed at by the mocking Southrons as absurd novelties, and the heretics were bold enough to contend with them in debate. After a few years Raymond neglected to continue the stipends, and for a time the university was suspended. *

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* Practica super Inquisit. (MSS. Bib. Nat., fonds latin, No. 14930, fol. 224).- Guill. Pelisso Chron. ( Ed. Anicii Molinier, 1880, pp. 6, 15).-- Epistt. Sæcul. XIII. T. I. No. 688 (Monument. Hist. German.). -- Bern. Guidon. Vit. Gregor. PP. IX. ( Muratori S. R. I. III. 573). One of the complaints made by Gregory IX. against Raymond, in 1236, was that he had neglected to pay the salaries of the professors, and that the school of Toulouse was dissolved ( Teulet, Layettes, II. 315). In 1239, however, a receipt in full for them was exhibited to the papal legate (Ib. p. 397), and in 1242, when Raymond was under peril of death in the Agenois, his chief physician was Loup of Spain, the professor of medicine in the University (Ib. p. 466). The most encouraging feature of the situation, one, indeed, full of promise, was the steady progress of the Dominican Order. It had outgrown the modest Church of St. Romano, bestowed upon it by Bishop Foulques; and in 1230 the piety of a prominent burgher of Toulouse, Pons de Capdenier, provided for it more commodious quarters in an extensive garden, situated partly in the city and partly in the suburbs. The inmates of the convent, some forty in number, were always ready to furnish champions of the Cross, whose ardent zeal shrank from neither toil nor peril; and when, in 1232, the fanatic Bishop Foulques died and was succeeded by the yet more fiery fanatic, the Dominican Provincial Raymond du Fauga, the Order was fully prepared to enter upon the exterminating war with heresy which was to last for a hundred years. * The eager zeal of the friars did not wait to be armed with the organized authorization of inquisitorial powers. Their leading duty was to combat heresy, and their assaults on it were unintermitting. In 1231 a friar, in a sermon, declared that Toulouse was full of heretics, who held their assemblies there and disseminated their errors without hindrance. Already the magistrates seem to have looked askance on these pious efforts, for this assertion was made the occasion of a decided attempt at repression. The consuls of the city met and summoned before them, in the capitole, or town-hall, the prior, Pierre d'Alais. There they roundly scolded and threatened him, declaring, that it was false to assert the existence of heresy in the town, and forbidding such utterances for the future. Trivial as was the occurrence, it has interest as the commencement of the ill-will between the authorities of Toulouse and the Inquisition, and as illustrating the sense of municipal pride and independence still cherished in the cities of the South. It required but a few years' struggle to trammel the civic liberties which had held their own against feudalism, but which could not stand against the subtler despotism of the Church. † Even thus early Dominican ardor refused to be thus restrained. Master Roland of Cremona, noted as the first Dominican licentiate of the University of Paris, who had been brought to Toulouse to teach theology in the infant University, iv, as scandalized when he

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* Pelisso Chron. pp. 7-8. † Ibid. pp. 9-10.

heard of the insolent language of the consuls, and exclaimed that it was only a fresh incentive to preach against heresy more bitterly than ever. He set the example in this, and was eagerly followed by many of the brethren. He soon, too, had an opportunity of proving the falsity of the consuls' disclaimer. It transpired that Jean Pierre Donat, a canon of the ancient Church of Saint Sernin, who had recently died and been buried in the cloister, had been secretly hereticated on his death - bed. Without authority, and apparently without legal investigation, Master Roland assembled sonic friars and clerks, exhumed the body from the cloister, dragged it through the streets, and publicly burned it. Soon afterwards he heard of the death of a prominent Waldensian minister named Galvan. After stirring up popular passion in a sermon, he marched at the head of a motley mob to the house where the heretic had died and levelled it to the ground; then proceeding to the Ceinetery of Villeneuve, where the body was interred, he dug it up and dragged it through the city, accompanied by an immense procession, to the public place of execution beyond the walls, where it was solemnly burned. *

All this was volunteer persecution. The episcopal court was as yet the only tribunal having power to act in such matters, and it, as we have seen, could only authorize the secular arm to do its duty in the final execution. Yet the episcopal court seems to have been in no way invoked in these proceedings, and no protest is recorded as having been uttered against such irregular enforcements of the law by the mob. There was, in fact, no organization for the steady repression of heresy. Bishop Raymond appears to have satisfied himself with an occasional raid against heretics outside of the city, and to have allowed those within it virtual immunity under the protection of the consuls, though he had, in virtue of his office, all the powers requisite for the purpose, and the machinery for their effective use could have readily been developed. No permanent results were to be expected from fitful bursts of zeal, and the suppression of heresy might well seem to be as far off as ever.

Urgent as was evidently the need of some organized body devoted exclusively to persecution, the appointment of the first

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* Pelisso Chron. pp. 10-11. -- Preger, Vorarbeiten zu einer Geschichte der deutschen Mystik, p. 17. inquisitors, in 1233, seems not to have been regarded as possessing any special significance. It was merely an experiment, from which no great results were anticipated. Frère Guillem Pelisson, who shared in the labors and perils of the nascent Inquisition, and who enthusiastically chronicled them, evidently does not consider it as an innovation worthy of particular attention. It was so natural an evolution from the interaction of the forces and materials of the period, and its future importance was so little suspected, that he passes over its founding as an incident of less moment than the succession to the Priory of Toulouse. " Frère Pons de Saint Gilles," he says, "was made Prior of Toulouse, who bore himself manfully and effectively for the faith against the heretics, together with Frère Pierre Cella of Toulouse and Frère Guillem Arnaud of Montpellier, whom the lord pope made inquisitors against the heretics in the dioceses of Toulouse and Cahors. Also, the Legate Archbishop of Vienne made Frère Arnaud Catala, who was then of the Convent of Toulouse, inquisitor against the heretics." Thus colorless is the only contemporary account of the establishment of the Holy Office. * How little the functions of these new officials were at first understood is manifested by an occurrence, which is also highly suggestive of the tension of public feeling. In a quarrel between two citizens, one of them, Bernard Peitevin, called the other, Bernard de Solier, a heretic. This was a dangerous reputation to have, and the offended man summoned his antagonist before the consuls. The heretical party, we are told, had obtained the upper hand in Toulouse, and the magistrates were all either sympathizers with or believers in heresy. Bernard Peitevin , was condemned to exile for a term of years, to pay a fine both to the complainant and to the city, and to swear publicly in the town-hall that he had lied, and that de Solier was a good Catholic. The sentence was a trifle vindictive, and Peitevin sought counsel of the Dominicans, who recommended him to appeal to the bishop. Episcopal jurisdiction in such a matter was perhaps doubtful, but Raymond du Fauga entertained the appeal. A few years later, if any cognizance bad been taken of the case it would have been by the Inquisition, but

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* Pelisso Chron. p. 13. Cf. Bern. Guidon. Vit. Gregor. PP. IX. ( Muratori S. R. I. III. 573).

now the inquisitors, Pierre Cella and Guillem Arnaud, appeared as advocates of the appellant in the bishop's court, and so clearly proved de Solier's heresy that the miserable wretch fled to Lombardy. *

Similar indefiniteness of procedure is visible in the next attempt. The inquisitors, Pierre and Guillem, began to make an inquest through the city, and cited numerous suspects, all of whom found defenders among the chief citizens. The hearings took place before them, but seem as yet to have been in public. One of the accused, named Jean Teisseire, asserted himself to be a good Catholic because he had no scruples in maintaining marital relations with his wife, in eating flesh, and in lying and swearing, and he warned the crowd that they were liable to the same charge, and that it would be wiser for them to make common cause than to abandon him. When he was condemned, and the viguier, the official representative of the count, was about to conduct him to the stake, so threatening a clamor arose that the prisoner was hurried to the bishop's prison, still proclaiming his orthodoxy. Intense excitement pervaded the city, and menaces were freely uttered to destroy the Dominican convent and to stone all the friars, who were accused of persecuting the innocent. While in prison Teisseire pretended to fall mortally sick, and asked for the sacraments; but when the bailli of Lavaur brought to Toulouse some perfected heretics and delivered them to the bishop, Teisseire allowed himself to be hereticated by them in prison, and grew so ardent in the faith under their exhortations that when they were taken out for examination he accompanied them, declaring that be would share their fate. The bishop assembled the magistrates and many citizens, in whose presence he examined the prisoners. They were all condemned, including Teisseire, who obstinately refused to recant, and no further opposition was offered when they were all duly burned. †

Here we see the inquisitorial jurisdiction completely subordinate to that of the bishop, but when the inquisitors soon afterwards left Toulouse to hold inquests elsewhere they acted with full independence. At Cahors we hear nothing of the Bishop of Querci taking part in the proceedings under which they con-

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* Pelisso pp. 10-17.
† Ibid. pp. 17-20.

demned a number of the dead, exhuming and burning their bodies, and inspiring such fear that a prominent believer, Raymond de Broleas, fled to Rome. At Moissac they condemned Jean du Gard, who fled to Montségur, and they cited a certain Folquet, who, in terror, entered the convent of Belleperche as a Cistercian monk, and, finding, that this was of no avail, finally fled to Lombardy. Meanwhile Frère Arnaud Catala and our chronicler, Guillem Pelisson, descended upon Albi, where they penanced a dozen citizens by ordering them to Palestine, and in conjunction with another inquisitor, Guillem de Lombers, burned two heretics, Pierre de Puechperdut and Pierre Bomassipio. *

The absence of the inquisitors from Toulouse made no difference in the good work, for their duties were assumed by their prior, Pons de Saint-Gilles. Under what authority he acted is not stated, but we find him, in conjunction with another friar, trying and condemning a certain Arnaud Sancier, who was burned, in spite of his protests to the last that he was a good Catholic, causing great agitation in the city, but no tumultuous uprising. †

The terror which Pelisson boasts that these proceedings spread through the land was probably owing not only to the evidence they afforded of an organized system of persecution, but also to their introduction of a much more effective method of prosecution than had heretofore been known. The "heretic," so called, was the perfected teacher who disdained to deny his faith, and his burning was accepted by all as a matter of course, as also was that of the "credens," or believer, who was defiantly contumacious and persisted in admitting and adhering to his creed. Hitherto, however, the believer who professed orthodoxy seems generally to have escaped, in the imperfection of the judicial means of proving his guilt. The friars, trained in the subtleties of disputation and learned in both civil and canon law, were specially fitted for the detection of this particularly dangerous secret misbelief, and their persistence in worrying their victims to the death was well calculated to spread alarm, not only among the guilty, but among the innocent.

How reasonable were the fears inspired by the speedy informality of the justice accorded to the heretic is well illustrated by

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* Pelisso Chron. pp. 20-1.
† Ibid. p. 22.

a case occurring in 1234. When the canonization of St. Dominic was announced in Toulouse it was celebrated in a solemn mass performed by Bishop Raymond in the Dominican convent. St. Dominic, however, desired to mark the occasion with some more edifying manifestation of his peculiar functions, and caused word to be brought to the bishop, as the latter was leaving the church for the refectory to partake of a meal, that a woman had just been hereticated in a house hard by, in the Rue de l'Olmet sec. The bishop, with the prior and some others, hurried thither. It was the house of Peitavin Borsier, the general messenger of the heretics of Toulouse, whose mother-in-law lay dying, of fever. So sudden was the entrance of the intruders that the woman's friends could only tell her 11 the bishop is coming," and she, who expected a visit from the heretic bishop, was easily led on by Raymond to make a full declaration of her heresy and to pledge herself to be steadfast in it. Then, revealing himself, lie ordered her to recant, and, on her refusal, he summoned the viguier, condemned her as a heretic, and had the satisfaction of seeing the dying creature carried off on her bed and burned at the place of execution. Borsier and his colleague, Bernard Aldric of Drémil, were captured, and betrayed many of their friends; and then Raymond and the friars returned to their neglected dinner, giving thanks to God and to St. Dominic for so signal a manifestation in favor of the faith. *

The ferocious exultation with which these extra-judicial horrors were perpetrated is well reflected in a poem of the period by Isarn, the Dominican Prior of Villemier. He represents himself as disputing with Sicard de Figueras, a Catharan bishop, and each of his theological arguments is clinched with a threat--

"E' s'aquest no vols creyre vec te 'l foc aizinat Que art tos companhos. Aras vuelh que m' respondas en un mot o en dos, Si cauziras et foc o remanras ab nos."

"If you will not believe this, look at that raging fire which is consuming, your comrades. Now I wish you to reply to me in one word or two, for you will burn in the fire or join us." Or again, "If you do not confess at once, the flames are already lighted;

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* Pelisso Chron. pp. 23-5.

your name is proclaimed throughout the city with the blast of trumpets, and the people are gathering to see you burn." In this terrible poem, Isarn only turned into verse what he felt in his own heart, and what he saw passing under his eyes almost daily. * As the holy work assumed shape and its prospects of results grew more encouraying, the zeal of the hunters of men increased, while the fear and hatred of the hunted became more threatening. On both sides passion was fanned into flame. Already, in 1233, two Dominicans, sent to Cordes to seek out heretics, had been slain by the terrified citizens. At Albi the people, excited by the burning of the two heretics already referred to, rose, June 14, 1234, when Arnaud Catala ordered the episcopal bailli to dig up the bones of a heretic woman named Beissera whom he had condemned. The bailli sent back word that he dared not do it. Arnaud left the episcopal synod in which he was sitting, coolly went to the cemetery, himself gave the first strokes of the mattock, and then, ordering the officials to proceed with the work, returned to the synod. The officials quickly rushed after him, saying that they had been ejected from the burial-ground by the mob. Arnaud returned and found it occupied by a crowd of howling, sons of Belial, who quickly closed in on him, striking him in the face and pummelling him on all sides, with shouts of "Kill him! lie has no right to live!" Some endeavored to drag him into the shops hard by to slay him; others wished to throw him into the river Tarn, but he was rescued and taken back to the synod, followed by a mass of men fiercely shouting for his death. The whole city, indeed, seemed to be of one mind, and many of the principal burghers were leaders of the tumult. It is satisfactory to learn that, although Arnaud mercifully withdrew the excommunication which he launched at the rebellious city, his successor, Frère Ferrer, wrought the judgment of God upon the guilty, imprisoning many of them and burning others. †

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* Millot, Troubadours, II. 65-77.-- Alary-Lafon, Histoire du Midi de la France, III. 396-99.
† Vaissette, III. 403. -- Martene Thesaur. I. 985. -- Pelisso Chron. pp. 13-14, 52-9.
Chabanaud ( Vaissette, Éd. Privat, X. 330) thinks it probable that this Arnaud Catala is the troubadour of the same name, developing, like Folquet of Marseilles and others, from a poet to a persecutor.

In Narbonne disturbances arose even more serious, although special inquisitors had not yet been sent there. In March, 1234, the Dominican prior, François Ferrer, undertook a volunteer inquisition and threw in prison a citizen named Raymond d'Argens. Fifteen years previous the artisans of the suburb bad organized a confederation for mutual support called the Amistance, and this body arose as one man and forcibly rescued the prisoner. The archbisbop, Pierre Amiel, and the viscount, Aimery of Narbonne, undertook to rearrest him, but found his house guarded by the Amistance, which rushed upon their followers with shouts of "Kill! kill!" and drove them away after a brief skirmish, in which the prior was badly handled. The archbishop had recourse to excommunication and interdict, but to little purpose, for the Amistance seized his domains and drove him from the city. Both sides sought allies. Gregory IX. appealed to Kino, Jayme of Aragon, while a complaint from the consuls of Narbonne to those of Nîmes looks as though they were endeavoring to effect a confederation of the cities against the Inquisition, of whose arbitrary and illegal methods of procedure they give abundant details. A kind of truce was patched up in October, but the troubles recommenced when the prior, in obedience to an order from his provincial, undertook a fresh inquisition, and made a number of arrests. In December a suspension was obtained by the citizens appealing, to the pope, the king, and the legate, but in 1235 the people rose against the Dominicans, drove them from the city, sacked their convent, and destroyed all the records of the proceedings against heresy. Archbishop Pierre bad cunningly separated the city from the suburb, about equal in population, by confining the inquisition to the latter, and this bore fruit in his securing the armed support of the former. The suburb placed itself under the protection of Count Raymond, who, nothing loath to aggravate the trouble, came there and gave to the people as leaders Olivier de Termes and Guiraud de Niort, two notorious defenders of heretics. A bloody civil war broke out between the two sections, which lasted until April, 1237, when a truce for a year was agreed upon. In the following August the Count of Toulouse and the Seneschal of Carcassonne were called in as arbitrators, and in March, 1238, a peace was concluded. That the Church triumphed is shown by the conditions which imposed upon some of the participators in the troubles a year's service in Palestine or against the Moors of Spain. *

In Toulouse, the centre both of heresy and persecution, in spite of mutterings and menaces, open opposition to the Inquisition was postponed longer than elsewhere. Although Count Raymond is constantly represented by the Church party as the chief opponent of the Holy Office, it was probably his influence that succeeded in staving off so long the inevitable rupture. Hard experience from childhood could scarce have rendered him a fervent Catholic, yet that experience had shown him that the favor and protection of the Church were indispensable if he would retain the remnant of territory and power that had been left to him. He could not as yet be at heart a persecutor of heresy, yet he could not afford to antagonize the Church. It was important for him to retain the love and good-will of his subjects and to prevent the desolation of his cities and lordships, but it was yet more important for him to escape the stigma of favoring heresy, and to avoid calling down upon his head a renewal of the storm in which he had been so nearly wrecked. Few princes have had a more difficult part to play, with dangers besetting, him on every side, and if he earned the reputation of a trimmer without religious convictions, that reputation and his retention of his position till his death are perhaps the best proof of the fundamental wisdom which guided his necessarily tortuous course. Pierre Cardinal, the Troubadour, describes him as defending himself from the assaults of the worst of men, as fearing neither the Frenchman nor the ecclesiastic, and as humble only with the good. †

He was always at odds with his prelates. Intricate questions with regard to the temporalities were a constant source of quarrel, and he lived under a perpetual reduplication of excommunications,

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* Vaissette, III. 402-3, 406; Pr. 370-1, 379-81. -- Coll. Doat, XXXI. 33. -Teulet, Layettes, II. 321, 324. † "Car del pejors homes que son
Se defen et de tot le mond;
Que Franses ni clergia
Ni las autras gens ne l'affront;
If as als bos s'humilia
Et l'mal confond."
( Peyrat, Les Albigeois et l'Inquisition, II. 394).

for he had been so long under the ban of the Church that no bishop hesitated for a moment in anathematizing him. Then, one of the conditions of the treaty of 1229 had been that within two years he should proceed to Palestine and wage war there with the infidel for five years. The two years had passed away without his performing the vow; the state of the country at no time seemed to render so prolonged an absence safe, and for years a leading object of his policy was to obtain a postponement of his crusade or immunity for the non-observance of his vow. Moreover, from the date of the peace of Paris until the end of his life he earnestly and vainly endeavored to obtain from Rome permission for the sepulture of his father's body. These complications crippled him in multitudinous ways and exposed him to immense disadvantage in his fencing with the hierarchy.

As early as 1230 he was taxed by the legate with inobservance of the conditions of the peace, and was forced to promise amendment of his ways. In 1232 we see Gregory IX. imperiously ordering him to be energetic in the duty of persecution, and, possibly in obedience to this, during the same year, we find him personally accompanying Bishop Raymond of Toulouse in a nocturnal expedition among the mountains, which was rewarded with the capture of nineteen perfected heretics, male and female including one of their most important leaders, Pagan, Seigneur de Bécède, whose castle we saw captured in 1227. All these expiated their errors at the stake. Yet not long afterwards the Bishop of Tournay, as papal legate, assembled the prelates of Languedoc and formally cited Raymond before King Louis to answer for his slackness in carrying out the provisions of the treaty. The result of this was the drawing up of severe enactments against heretics, which he was obliged to promulgate in February, 1234. In spite of this, and of a letter from Gregory to the bishops ordering them no longer to excommunicate him so freely as before, he was visited within a twelvemonth with two fresh excommunications, for purely temporal causes. Then came fresh urgency from the pope for the extirpation of heresy, with which Raymond doubtless made a show of compliance, as his heart was bent on obtaining, from Rome, a restoration of the Marquisate of Provence. In this he was strongly backed by King Louis, whose brother Alfonse was to be Raymond's heir, and towards the close of the year he sought an interview with Gregory and succeeded in effecting it. His reconciliation with the papacy appeared to be complete. His military reputation stood high, and Gregory made use of his visit to confide to him the leadership of the papal troops in a campaign against the rebellious citizens of Rome, who had expelled the head of the Church from their city. Though he did not succeed in restoring the pope, they parted on the best of terms, and he returned to Toulouse as a favored son of the Church, ready on all points to obey her behests. *

There he found matters rapidly approaching a crisis which tested to the utmost his skill in temporizing. Passions on both sides were rising to an uncontrollable point. At Easter, 1235, the promise of grace for voluntary confession brought forward such crowds of penitent heretics that the Dominicans were insufficient to take their testimony, and were obliged to call in the aid of the Franciscans and of all the parish priests of the city. Encouraged by this, the prior, Pons de Saint-Gilles, commenced to seize those who had not come forward spontaneously. Among these was a certain Arnaud Dominique, who, to save his life, promised to betray eleven heretics residing in a house at Cassers. This lie fulfilled, though four of them escaped through the aid of the neighboring peasants, and he was set at liberty. The long-suffering of the heretics, however, was at last exhausted, and shortly afterwards he was murdered in his bed at Aigrefeuille by the friends of those whom he had thus sacrificed. Still more significant of the dangerous tension of popular feeling was a mob which, under the guidance of two leading citizens, forcibly rescued Pierre-Guillem Delort from the hands of the viguier and of the Abbot of SaintSemin, who had arrested him and were conveying him to prison. The situation was becoming unbearable, and soon the ceremony of dragging through the streets and burning the bodies of some dead heretics aroused an agitation so general and so menacing that Count Raymond was sent for in hopes that his interposition

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* Bern. Guidon. Vit. Gregor. PP. IX. ( Muratori, S. R. I. III. 573) -- Archives Nat. do France J. 430, No. 17, 18.--Guill. Pod. Laur. c. 42.-- Peyrat, Hist. des Albigeois, I. 287.-- Harduin. Concil. VII. 203-8.-- D'Achery Spicileg. III. 606.--Potthast No. 9771.-- Epistt. Sæculi XIII. T. I. No. 577 ( Mon. Germ. Hist.).--Matt. Paris ann. 1234, p. 280.-- Vaissette, III. 399-400, 406.--Hist. Diplom. Frid. II. T. IV. pp. 485, 799-802. might avert the most deplorable consequences. Thus far, although perhaps somewhat lacking in alacrity of persecution, no serious charges could be laid against him. His officials, his baillis and viguiers, had responded to all appeals of the inquisitors and had lent the aid of the secular arm in seizing heretics, in burning them, and in confiscating their property. Yet when he came to Toulouse and begged the inquisitors to suspend for a time the vigor of their operations lie was not listened to. Then he turned to the papal legate, Jean, Archbishop of Vienne, complaining specially of Pierre Cella, whom he considered to be inspired with personal enmity to himself, and whom he regarded as the chief author of the troubles. His request that Cella's operations should be confined to Querci was granted. That inquisitor was sent to Cahors, where, with the assistance of Pons Delmont and Guillem Pelisson he vigorously traversed the land and forced multitudes to confess their guilt. * This expedient was of no avail. Persecution continued as agressive as ever, and popular indignation steadily rose. The inevitable crisis soon came which should determine whether the Inquisition should sink into insignificance, as had been the case with so many previous efforts, or whether it should triumph over an opposition and become the dominating power in the land. Guillem Arnaud was in no way abashed by the banishment of his colleague. Returning from a brief absence at Carcassonne, of which more anon, he summoned for trial as believers twelve of the leading citizens of Toulouse, one of them a consul. They refused to appear, and threatened him with violence unless he should desist. On his persisting, word was sent him, with the assent of Count Raymond, that he must either leave the city or abandon his functions as inquisitor. He took council with his Dominican brethren, when it was unanimously agreed that lie should proceed manfully in his duty. The consuls then ejected him by force from the city; he was accompanied to the bridge over the Garonne by all the friars, and as he departed the consuls recorded a protest to the effect that if he would desist from the inquisition he could remain; otherwise, in the name of the count and in their own, they ordered him to leave the city. He went to Carcassonne, whence

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* Pelisso Chron. pp. 25-8.

he ordered the Prior of Saint-Étienne and the parish priests to repeat the citations to the parties already summoned. This order was bravely obeyed in spite of threats, when the consuls sent for the prior and priests, and after keeping them in the town-hall part of a night, expelled them from the town, and publicly proclaimed that any one daring to repeat the citations should be put to death, and that any one obeying the summons of an inquisitor should answer for it in body and goods. Another proclamation followed, in which the name of Count Raymond was used, prohibiting that any one should give or sell anything to the bishop, the Dominicans, or the canons of Saint-Étienne. This forced the bishop to leave the city, as we are told that no one dared even to bake a loaf of bread for him, and the populace, moreover, invaded his house, beat his clerks, and stole his horses. The Dominicans fared better, for they had friends hardy enough to supply them with necessaries, and when the consuls posted guards around their house, still bread and cheese and other food was thrown over their walls in spite of the arrest of some of those engaged in it. Their principal suffering was from lack of water, which had to be brought from the Garonne, and as this source of supply was cut off, they were unable to boil their vegetables. For three weeks they thus exultingly endured their martyrdom in a holy cause. Matters became more serious when the indomitable Guillem Arnaud sent from Carcassonne a letter to the prior saying, that as no one dared to cite the contumacious citizens, he was forced to order two of the friars to summon them to appear before him personally in Carcassonne to answer for their faith, and that two others must accompany them as witnesses. Tolling the convent bell, the prior assembled the brethren, and said to them with a joyful countenance: "Brethren, rejoice, for I must send four of you through martyrdom to the throne of the Most High. Such are the commands of our brother, Guillem the inquisitor, and whoever obeys them will be slain on the spot, as threatened by the consuls. Let those who are ready to die for Christ ask pardon." With a common impulse the whole body cast themselves on the ground, which was the Dominican form of asking pardon, and the prior selected four, Raymond de Foix, Jean de Saint-Michel, Gui de Navarre, and Guillem Pelisson. These intrepidly performed their duty, even penetrating when necessary into the bed-chambers of the accused. Only in one house were they ill-treated, and even there, when the sons of the person cited drew knives upon them, the bystanders interfered.

There was evidently nothing to be done with men who thus courted martyrdom. To gratify them would be suicidal, and the consuls decided to expel them. On being informed of this the prior distributed among trusty friends the books and sacred vessels and vestments Of the convent. The next day ( Nov. 5 or 6, 1235) the friars, after mass, sat down to their simple meal, during which the consuls came with a great crowd and threatened to break in the door. The friars marched in procession to their church, where they took their seats, and when the consuls entered and commanded them to depart they refused. Then each was seized and violently led forth, two of them who threw themselves on the ground near the door being picked up by the hands and feet and carried out. Thus they were accompanied through the town, but not otherwise maltreated, and they turned the affair into a procession, marching two by two and singing Te Deum and Salve Regina. At first they went to a farm belonging to the church of Saint-Étienne, but the consuls posted guards to see that nothing was furnished to them, and the next day the prior distributed them among the convents of the province. That the whole affair enlisted for them the sympathies of the faithful was shown by two persons of consideration joining them and entering the Order while it was going on. *

It is significant of the position which Guillem Arnaud's steadfastness had already won for his office that to him was conceded the vindication of this series of outrages on the immunity of the Church. Bishop Raymond had joined him in Carcassonne without anathematizing the authors of his exile, but now the anathema promptly went forth, November 10, 1235, uttered by the inquisitor with the names of the Bishops of Toulouse and Carcassonne appended as assenting witnesses. It was confined to the consuls, but Count Raymond was not allowed to escape the responsibility. The excommunication was sent to the Franciscans of Toulouse for publication, and when they obeyed they too were expelled, in no gen-

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* Pelisso Chron. pp. 30-40.--Bern. Guidon. Hist. Fundat. Convent. Prædicat. ( Martene Thesaur. VI. 460-1).-- Epistt. Sæculi XIII. T. I. No. 688 ( Mon. Germ. Hist.).--Guill. Pocl. Laur. c. 43.

tle fashion, and the rebellious city was virtually left without ecclesiastics. Further excommunications followed, now including the count, and Prior Pons de Saint-Gilles hastened to Italy to pour the story of his woes into the sympathizing ears of the pope and the sacred college. Gregory assailed the count as the chief offender. A minatory brief of April 28, 1236, addressed to him, is couched in the severest language. He is held responsible for the audacious acts of the consuls; he is significantly reminded of the unperformed vow of the crusade; not only has he failed to extirpate heresy according to his pledges, but he is a manifest fautor and protector of heretics; his favorites and officers are suspect of heresy; he protects those who have been condemned; his lands are a place of refuge for those flying from persecution elsewhere, so that heresy is daily spreading and conversions from Catholicism are frequent, while zealous churchmen seeking to restrain them are slain and abused with impunity. All this he is peremptorily ordered to correct and to sail with his knights to the Holy Land in the "general passage" of the following March. It scarcely needed the reminder, which the pope did not spare him, of the labors which the Church and its Crusaders had undergone to purge his lands of heresy. He had too keen a recollection of the abyss from which he had escaped to risk another plunge. He had gone as far as he dared in the effort to protect his subjects, and it were manifest folly to draw upon his head and theirs another inroad of the marauders whom the pope with a word could let loose upon him to earn salvation with the sword. *

The epistle to Raymond was accompanied with one to the legate, instructing him to compel the count to make amends and perform the crusade. To Frederic II. he wrote forbidding him to call on Raymond for feudal services, as the count was under excommunication and virtually a heretic, to which the emperor replied, reasonably enough, that, so long as Raymond enjoyed possession of fiefs held under the empire, excommunication should not

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* Martene Thesaur. I. 992.-- Epistt. Sæculi XIII. T. I. No. 688 ( Mon. Germ. Hist.).-- Teulet, Layettes, II. 314. The subordination of the bishop to the inquisitors is further shown in the excommunication of the viguier and consuls of Toulouse, July 24, 1237, in which Bishop Raymond and other prelates are mentioned as assessors to the inquisitors ( Doat, XXI. 148). confer on him the advantage of release from their burdens. King Louis was also appealed to and was urged to hasten the marriage between his brother Alfonse and Raymond's daughter Jeanne. With the spectre of all Europe in arms looming up before him Raymond could do nothing but yield. When, therefore, the legate summoned him to meet the inquisitors at Carcassonne he meelkly went there and conferred with them and the bishops. The conference ended with his promise to return the bishop and friars and clergy to Toulouse, and this promise he kept. The friars were duly reinstated September 4, after ten months of exile. That Guillem Arnaud returned with them is a matter of course. * Pierre Cella was still restricted to his diocese of Querci, and as Guillem required a colleague, a concession was made to popular feeling by the legate in appointing, a Franciscan, it being imagined that the comparative mildness of that Order might serve to modify the hatred felt towards the Dominicans. The post was conferred on the provincial minister, Jean de Notoyra, but his other duties were too engrossing, and he substituted Frère Étienne de Saint-Thibery, who had the reputation of being a modest and courteous man. If hopes were entertained that thus the severity of the Inquisition would be tempered, they were disappointed The two men worked cordially together, with a single purpose and perfect unanimity. † Guillem Arnaud's activity was untiring. During his exile in Carcassonne he occupied himself with the trial of the Seigneur de Niort, whom he sentenced in February or March, 1236. ‡ In the early months of 1237 we hear of him in Querci, co-operating with Pierre Cella in harrying the heretics of Montauban. During his absence there occurred a crowning mercy in Toulouse, which threw the heretics into a spasm of terror and contributed greatly to their destruction. Raymond Gros, who had been a perfected heretic, for more than twenty years, one of the most loved and trusted leaders of the sect, was suddenly converted. Tradition relates that a quarter of a century before he had been seized and con-

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* Potthast No. 10152 .--Epistt. Sæcul. XIII. T. I. No. 700 ( Mon. Gerin. Hist.). --Hist. Diplom. Frid. II. T. IV. P. II. p. 912.-- Vaissette, III. 408.-- Pelisso Cliron. pp. 40-1. † Pelisso Chron. p. 41-2. ‡ Coll. Doat, XXI. 163.

signed to the stake, when the prophetic spirit of St. Dominic, foreseeing that he would return to the Church and perform shining service in the cause of God, rescued him from the flames. On April 2, without heralding, he presented himself at the Dominican convent, humbly begged to be received into the Church, and promised to do whatever should be required of him. With the eagerness of. an impassioned convert he proceeded to reveal all that lifelong intercourse with the Cathari had brought to his knowledge. So full were his recollections that several days were required to write down all the names and facts that crowded to his lips. The lists were long and embraced prominent noble's and citizens, confirming suspicion in many cases, and revealing heresy in other quarters where it was wholly unlooked for.

Guillem Arnaud hurried back from Montauban to take full advantage of this act of Providence. The heretics were stunned. None of them dared to deny the truth of the accusations made by Raymond Gros. Many fled, some of whose names reappear in the massacre of Avignonet and the final catastrophe of Montségur. Many recanted and furnished further revelations. Long lists were made out of those who had been hereticated on their death-beds, and multitudes of corpses were exhumed and burned, with the resultant harvest of confiscations. It is difficult to exaggerate the severity of the blow thus received by heresy. Toulouse was its headquarters. Here were the nobles and knights, the consuls and rich burghers who had thus far defied scrutiny and had protected their less fortunate comrades. Now scattered and persecuted, forced to recant, or burned, the power of the secret organization was broken irrevocably. We can well appreciate the pious exultation of the chronicler as he winds up his account of the consternation and destruction thus visited upon the heretical community --"Their names are not written in the Book of Life, but their bodies here were burned and their souls are tortured in hell!" A single sentence of February 19, 1238, in which more than twenty penitents were consigned en masse to perpetual imprisonment, shows the extent of the harvest and the haste of the harvesters. *

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* Pelisso Chiron. pp. 43-51.-- Coll. Doat, XXI. 149.--It is probable that among these victims perished Vigoros de Bocona, a Catharan bishop. Alberic de Trois Fontaines places his burning in Toulouse in 1233 ( Chron. ann. 1233), but there is

The Inquisition thus had overcome the popular horror which its proceedings had excited; it had braved the shock and triumphed over the opposition of the secular authorities, and had planted itself firmly in the soil. After the harvest had been gathered in Toulouse it was evident to the indefatigable activity of the inquisitors that they could best perform their functions by riding circuit and holding assizes in all the towns subject to their jurisdiction, and this was represented as a concession to avert the complaints of those who deemed it a hardship to be summoned to distant places. Their incessant labors began to tell. Heretics were leaving the lands of Raymond at last and seeking a refuge elsewhere. Possibly some of them found it in the domains which had fallen to the crown, for in this year we find Gregory scolding the royal officials for their slackness of zeal in executing sentences against powerful heretics. Elsewhere, however, there was no rest for them. In Provence this year Pons de l'Esparre made himself conspicuous for the energy and effectiveness with which he confounded the enemies of the faith; while Montpellier, alarmed at the influx of heretics and their success in propagating their errors, appealed to Gregory to favor them with some assistance that should effectively resist the rising tide, and Gregory at once ordered his legate Jean de Vienne to go thither and take the necessary measures. *

The progress of the Inquisition, however, was not destined to be uninterrupted. Count Raymond, apparently reckless of the numerous excommunications under which he lay, so far from sailing for Palestine in March, had seized Marseilles, which was in rebellion against its suzerain, the Count of Provence. This aroused anew the indignation of Gregory, not only because of its interference with the war against the Saracens in Spain and the Holy Land, but because of the immunity which heretics would enjoy

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evidence of his being still alive and active in 1235 or 1236. (Doat, XXII. 222). He was ordained a "filius major" in Montségur about 1229, by the Catharan bishop, Guillabert de Castres (Doit, XXII. 226), and his name as that of a revered teacher continues for many years to occur in the confessions of Penitents. * Guill. Pod. Laur. c. 43.-- Arch. de l'Évêché de Béziers (Doat, XXXI. 35).-Bern. Guidon. Libell. de Magist. Ord. Prædic. ( Martene Ampl. Coll. VI. 422).-Raynald. ann. 1237, No. 32.

during the quarrel of the Christian princes. He peremptorily ordered Raymond to desist from his enterprise on Marseilles, and to perform his Crusader's vow. An appeal was made to King Louis and Queen Blanche, whose intervention procured for Raymond not only a postponement of the crusade for another year, but an order to the legate empowering him to grant the count's request to take the Inquisition entirely out of the hands of the Dominicans, if, on investigation, he should find justification for Raymond's assertion that they were actuated by hatred towards himself. Fresh troubles had arisen at Toulouse. July 24, 1237, the inquisitors had again excommunicated the viguier and consuls, because they had not arrested and burned Alaman de Roaix and some other heretics, condemned in absentia, and Raymond was resolved, if possible, to relieve himself and his subjects from the cruel oppression to which they were exposed. *

In this his efforts were crowned with most unlooked-for success. May 13, 1238, he obtained a suspension for three months of all inquisitorial proceedings, during which time his envoys sent to Gregory were to be heard. They seem to have used most persuasive arguments, for Gregory wrote to the Bishop of Toulouse to continue the suspension until the new legate, the Cardinal-bishop of Palestrina, should examine into the complaints against the Dominicans and consider the advisability of granting Raymond's request that the business of persecution should be confined, as formerly, to the bishops. Raymond's crusade was also reduced to three years, to be performed voluntarily, provided he would give to King Louis sufficient security that he would sail the following year: by performing this, and making, amends for the wrongs inflicted on the Church, he was to earn absolution from his numerous excommunications. †

The temporary suspension was unexpectedly prolonged, for,

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* Epistt. Sæculi XIII. T. I. No. 706 ( Mon. Germ. Hist.).--Potthast No. 10357, 10361.-- Raynald. ann. 1237, No. 33, 37.-- Teulet, Layettes, II. 339, No. 2514.-Vaissette, III. 410.--Coll. Doat, XXI. 146. A deposition of Raymond Jean of Albi, April 30, 1238 ( Doat, XXIII. 273), probably marks the term of the activity of the Inquisition before its suspension.

† Teulet, Layettes, II. 377, 386.-- Epistt. Sæculi XIII. T. I. No. 731 ( Mon. Germ. Hist.).-- Raynald. ann. 1239, No. 71-3.--Arch. du Vatican T. XIX. ( Berger, Actes d'Innocent IV. p. xix.). owing to hostilities with Frederic II., the cardinal-legate's departure was postponed for a year. When at last lie came, in 1239, be brought special orders to the inquisitors to obey his commands. What investigation he made and what were his conclusions we have no means of knowing, but this at least is certain, that until late in 1241 the Inquisition was effectually muzzled. No traces remain of its activity during these years, and Catholic and Catharan alike could draw a freer breath, relieved of apprehension from its ever-present supervision and the seemingly superhuman energy of the friars. *

We can readily conjecture the reasons which impelled its reinstatement. Doubtless the bishops were as negligent as of old, and looked after their temporalities to the exclusion of their duties in preserving the purity of the faith. Doubtless, too, the heretics, encouraged by virtual toleration, grew bolder, and cherished hopes of a return to the good old times, when, secure under their native princes, they could safely defy distant Paris and yet more distant Rome. The condition of the country was, in fact, by no means reassuring, especially in the regions while had become domains of the crown. The land was full of knights and barons who were more or less openly heretics, and who knew not when the blow might fall on them; of seigneurs who had been proscribed for heresy; of enforced converts who secretly longed to avow their hidden faith, and to regain their confiscated lands; of penitents burning to throw off the crosses imposed on them, and to avenge the humiliations which the had endured. Refugees, faidits, and heretic teachers were wandering through the mountains, dwelling in caverns and in the recesses of the forests. Scarce a family but had some kinsman to avenge, who had fallen in the field or had perished at the stake. The lack of prisons and the parsimony of the prelates had prevented a general resort to imprisonment, and the burnings had not been numerous enough to notably reduce the numbers of those who were of necessity bitterly opposed to the existing order. Suddenly, in 1240, an insurrection appeared, headed by Trencavel, son of that Viscount of Béziers whom we have seen entrapped by Simon de Montfort and dying opportunely in

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* Arch. Nat. de France J. 430, No. 19, 20. -- Guill. Pod. Laurent. c. 43. -Vaissette, III. 411.

his hands, not without suspicion of poison. The brought with him from Catalonia troops of proscribed knights and gentlemen, and was greeted enthusiastically by the vassals and subjects of his house. Count Raymond, his cousin, held aloof; but his ambiguous conduct showed plainly that he was prepared to act on either side as success or defeat might render advisable. At first the rising seemed to prosper. Trencavel laid siege to his ancestral town of Carcassonne, and the spirit of his followers was shown when, on the surrender of the suburb, they slaughtered in cold blood thirty ecclesiastics who had received solemn assurance of free egress to Narbonne. * It required but a small force of royal troops under Jean de Beaumont to crush the insurrection as quickly as it bad arisen, and to inflict a vengeance which virtually annihilated the petite noblesse of the region; but, nevertheless, the lesson which it taught was not to be neglected. The civil order, as now established in the south of France, evidently rested in the religious order, and the maintenance of this required hands more vigorous and watchful than those of the self-seeking prelates. A great assembly of the Cathari held in 1241, on the bank of the Larnieta, under the presidency of Aymeri de Collet, heretic Bishop of Albi, showed how bold they had become, and how confidently they looked to the future. Church and State both could see now, if not before, that the Inquisition was a necessary factor in securing to both the advantages gained in the crusades. † Gregory IX., the founder of the Inquisition, died August 22, 1241. It is probable that, before his death, he had put an end to the suspension of the Inquisition and slipped the bounds from the leash, for his immediate successor, Celestin IV., enjoyed a pontificate of but nineteen days -- from September 20 to October 8 -and then followed an interregnum until the election of Innocent IV., June 28, 1243, so that for nearly two years the papal throne

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* Guill. Pod. Laur. c. 43.-- Guill. Nangiac. Gest. S. Ludov. ann. 1239. -- Vaissette, III. 420.-- Bern. Guidon. Vit. Gregor. PP. IX. ( Muratori S. R. I. III. 574). -- Teulet, Layettes, II. 457. It was not until 1247 that Trelicavel released the consuls of Béziers from their allegiance to him. -- Mascaro, Libre de Meinorias, ann. 1247. † A. Molinier ( Vaissette, Éd. Privat, VII. 448-61). -- Douais, Les Albigeois, Paris, 1879; Pieces justif. No. 4.

was practically vacant. Raymond's policy, for the moment, had leaned towards gratifying the papacy, for he desired from Greagry not only the removal of his four excommunications and forbearance in the matter of the crusade, but also a dispensation to enable him to carry out a contract of marriage into which he entered with Sanehe, daughter and heiress of the Count of Provence, not foreseeing that Queen Blanche would juggle him in this, and, by securing the brilliant match for her son Charles, found the House of Anjou-Provence, and win for the royal family another large portion of the South. Full of these projects, which promised so well for the rehabilitation of his power, be signed, April 18, 1241, with Jayme I. of Aragon, a treaty of alliance for the defence of the Holy See and the Catholic faith, and against the heretics. Under such influences he was not likely to oppose the renewal of active persecution. Besides, he had been compromised in Trencavel's insurrection; he had been summoned to answer for his conduct before King Louis, when, on March 14, he had been forced to take an oath to banish from his lands the faidits and enemies of the king, and to capture without delay the castle of Montségur, the last refuge of heresy. * The case of the Seigneurs de Niort, powerful nobles of Fenouillèdes, who had taken part in Trencavel's insurrection, is interesting from the light which it throws upon the connection between the religion and the politics of the time, the difficulties which the Inquisition experienced in dealing with stubborn heresy and patriotism, and the damage inflicted on the heretic cause by the abortive revolt. The three brothers--Guillem Guiraud, Bernard Otho, and Guiraud Bernard--with their mother, Esclarmonde, had long been a quarry which both the inquisitors and the royal seneschal of Carcassonne had been eager to capture. Guillem bad earned the reputation of a valiant knight in the wars of the crusades, and the brothers had managed to hold their castles and their power through all the vicissitudes of the time. In the general inquisition made by Cardinal Romano in 1229 they were described as among the chief leaders of the heretics, and the Council of Toulouse, at the same time, denounced two of them as enemies of the faith, and declared them excommunicate if they did not submit within

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* D'Achery Spicileg. III. 621.-- Vaissette, III. 424; Pr. 400.

fifteen days. In 1233 we hear of their having, not long before, laid waste with fire and sword the territories of Pierre Amiel, Archbishop of Narbonne, and they had assailed and wounded him while on his way to the Holy See, an exploit which led Gregory IX. to order the archbishop, in conjunction with the Bishop of Toulouse, to proceed against them energetically, while at the same time he invoked the secular arm by a pressing command to Count Raymond. It was probably under this authority that Bishop Raymond du Fatiga and the Provost of Toulouse held an inquest on them, in which was taken the testimony of Pierre Amiel and of one hundred and seven other witnesses. The evidence was conflicting. The archbishop swore at great length as to the misdeeds of his enemies. They were all heretics. At one time they kept in their Castle of Dourne no less than thirty perfected heretics, and they had procured the assassination of André Chaulet, Seneschal of Carcassonne, because he had endeavored to obtain evidence against them. Otlier witnesses were equally emphatic. Bernard Otho on one occasion had silenced a priest in his own church, and had replaced him in the pulpit with a heretic, who had preached to the congregation. On the other hand, there were not wanting witnesses who boldly defended them. The preceptor of the Hospital at Puységur swore to the orthodoxy of Bernard Otho, and declared that what he had done for the faith and for peace had caused the death of a thousand heretics. A priest swore to having seen him assist in capturing heretics, and an archdeacon declared that he would not have remained in the land but for the army which Bernard raised after the death of the late king, adding that he believed the prosecution arose rather from hate than from charity. Nothing came of this attempt, and in 1234 we meet with Bernard Otho as a witness to a transaction between the royal Seneschal of Carcassonne and the Monastery of Alet; but when the Inquisition was established it was promptly brought to bear on the nobles who persisted in maintaining their feudal independence in spite of the fact that their immediate suzerain was now the king. In 1235 Guillem Arnaud, the inquisitor, while in Carcassonne, with the Archdeacon of Carcassonne as assistant, cited the three brothers and their mother to answer before him. Bernard Otho and Guillem obeyed the summons, but would confess nothing. Then the seneschal seized them; under compulsion Guillem made confession ample to warrant the inquisitor in sentencing him to perpetual prison ( March 2, 1236), while Bernard, remaining obdurate, was condemned as a contumacious heretic ( February 13, 1236), and the seneschal made preparations to burn him. Guiraud and his mother, Esclarmonde, were further condemned, March 2, for contumacious absence. Guiraud, however, who had wisely kept at large, began to fortify his castles and make warlike demonstrations so formidable that the Frenchmen scattered through the land took alarm. The Maréchal de la Foi, Levis of Mirepoix, stood firm, but the rest so worked upon the seneschal that the brothers were released, and the inquisitors had only the barren satisfaction of condemning the whole family on paper--a disappointment alleviated, it is true, by gathering for the stake a rich harvest of less formidable heretics, both clerks and laymen. Equally vain was an effort made two years later by the inquisitors to compel Count Raymond to carry out their sentence by confiscating the lands of the contumacious nobles, but the failure of Trencavel's revolt forced them to sue for peace. Bernard Otho was again brought before the Inquisition, and Guillem de Niort made submission for himself and brothers, surrendering their castles to the king on condition that he would procure their reconciliation with the Church, and that of their mother, nephews, and allies, and, failing to accomplish this by the next Pentecost, that he would restore their castles and grant them a month of truce to put themselves in defence. King, Louis ratifled the treaty in January, 1241, but refused, when the time came, to restore the castles, only agreeing to pay over the revenues on consideration that the brothers should reside outside of Fenouillèdes. Guillem died in 1256, when Louis kept both castles and revenues, under pretext that the treaty had been a personal one with Guillem. The new order of things by this time had become so firmly established that no further resistance was to be dreaded. The extinction of this powerful family is a typical example of the manner in which the independence of the local seigneuric was gradually broken down by means of the Inquisition, and the authority of crown and Church was extended over the land. *

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* Guillem de Tudela V. 8980, 9183.-- Trésor des Chartes du Roi à Carcassonne ( Doat, XXII. 34-49).--Vaissette, td. Privat, VIII. 975.--Teulet, Layettes, Under the reaction consequent upon Trencavel's failure, and emboldened by the ruin of the local protectors of the people, the inquisitors returned to their work with sharpened zeal and redoubled energy. Chance has preserved for us a record of sentences pronounced by Pierre Cella, during a circuit of a few months in Querci, from Advent, 1241, to Ascension, 1242, which affords us a singularly instructive insight into one phase of inquisitorial operations. We have seen that, when an inquisitor visited a town, he proclaimed a "time of grace," during which those who voluntarily came forward and confessed were spared the harsher punishments of prison, confiscation, or the stake, and that the Inquisition found this expedient exceedingly fruitful, not only in the number of penitents which it brought in, but in the testimony which was gathered concerning the more contumacious. The record in question consists of cases of this kind, and its crowded calendar justifies the esteem in which the method was held. *

Summarized, the record shows--

In Gourdon 219 sentences pronounced in Advent, 1241.
In Montcucq 84 " " " Lent, 1242.
In Sauveterre 5.
In Belcayre 7.
In Montauban 254 sentences pronounced in week before Ascension ( May 2128, 1242).
In Moissac 99 " " " week of Ascension ( May 28-June 5, 1242).
In Montpezat 22 " " " Lent, 1242.
In Montaut 23 " " " " "
In Castelnau 11 " " " " "

Total 724

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* The document is in the Collection Doat, XXI. 185 sqq.--Although it does not specify that the cases are of voluntary penitents within the time of grace, there is no risk in assuming this. The penances are all of the kind provided for such penitents; and in one case (fol. 220) it is mentioned that the party had not come in within the time, which would infer that the rest had done so. Besides, the extraordinary speed with which the business was transacted is wholly incompatible with prosecutions of accused persons striving to maintain their innocence.
b II. 252, No. 2241.--Vaissette, III. 383, 422-3; Pr. 385, 397-99.--Ripoll VII. 9.-Potthast No. 9024.--Pelisso Chron. pp. 28-9.--Coll. Doat, XXI. 163-164, 166; XXIV. 81.

Of these penitents four hundred and twenty-seven were ordered to make the distant pilgrimage to Compostella, in the northwestern corner of Spain--some four hundred or five hundred miles of mountainous roads. One hundred and eight were sent to Canterbury, this pilgrimage, in all but three or four cases, being superimposed on that to Compostella. Only two penitents were required to visit Rome, but seventy-nine were ordered to serve in the crusades for terms varying from one to eight years.

The first thing that impresses one in considering, this record is the extraordinary speed with which the work was done. The whole was despatched in six months, and there is no evidence that the labor was continuous -- in fact, it could not have been so, for the inquisitor had to move from place to place, to grant the necessary delays, and must have been frequently interrupted to gather in the results of testimony which implicated recusants. With what reckless lack of consideration the penances were imposed is shown by the two hundred and nineteen penitents of Gourdon, whose confessions were taken down and whose sentences were pronounced within the four weeks of Advent; and even this is outstripped by the two hundred and fifty-two of Montauban, despatched in the week before Ascension, at the rate of forty-two for each iv, working-day. In several cases two culprits are included in the same sentence.

Even more significant than this, however, ire the enormous numbers-two hundred and nineteen for a small town like Gourdon and eighty-four for Montcucq. The number of these who were really heretics, both Catharan and Waldensian, is large, and shows how thoroughly the population was interpenetrated with heresy. Even more, however, were good Catholics whose cases prove how amicably the various sects associated together, and how impossible it was for the most orthodox to avoid the association with heretics which rendered him liable to punishment. This friendly intercourse is peculiarly notable in the case of a priest who confessed to having gone to some heretics in a vineyard, where he read in their books and ate pears with them. He was rudely reminded of his indiscretion by being suspended from his functions, sent to Compostella and thence to Rome, with letters from the inquisitors which doubtless were not for his benefit, for apparently they felt unable to decide what ought to be done for an offence so enormous. Even the smallest derelictions of this sort were rigorously penanced. A citizen of Sauveterre had seen three heretics entering the house of a sick man, and heard that they had hereticated him, but knew nothing of his own knowledge, yet he was subjected to the disgrace of a penitential pilgrimage to Puy. Another, of Belcayre, had carried a message between two heretics, and was sent to Puy, St. Gilles, and Compostella. A physician of Montauban had bound up the arm of a heretic and was subjected to the same three pilgrimages, and the same penance was inflicted on a woman who had simply eaten at a table with heretics. The same was prescribed in several cases of boatmen who had ignorantly transported heretics, without recognizing them until the voyage was under way or finished. A woman who had eaten and drunk with another woman who she heard was a heretic was sentenced to the pilgrimages of Puy and St. Gilles, and the same penance was ordered for a man who had once seen heretics, and for a woman who had consulted a Waldensian about her sick son. The Waldenses had great reputation as skilful leeches, and two men who had called them in for their wives and children were penanced with the pilgrimages of Puy, St. Gilles, and Compostella. A man who had seen heretics two or three times, and bad already purchased reconciliation by a gift to a monastery, was sent on a long, series of pilgrimages, embracing both Compostella and Canterbury, besides wearing the yellow cross for a year. Another was sent to Compostella because he had once been thrown into company with heretics in a boat, although be had left them on hearing their heresies; and yet another because, when a boy, he had spent part of a day and night with heretics. One who had seen heretics when he was twelve years old was sent to Puy; while a woman who had seen them in her father's house was obliged to go to Puy and St. Gilles. A man who had seen two heretics leaving a place which he had rented was sent to Compostella, and another who had allowed his Waldensian mother to visit him and had given her an ell of cloth was forced to expiate it with pilgrimages to Puy, St. Gilles, and Compostella. * The list might be prolonged almost indefinitely, but these cases will suffice to

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* Coll. Doat, XXT. 210, 215, 216, 227, 229, 230, 238, 265, 283, 285, 293, 299, 300, 301, 305, 307, 308, 310.

show the character of the offence and the nature of the grace proffered for voluntary confession. There is no pretence that any of these particular culprits themselves were not wholly orthodox, but the people were to be taught that the toleration which had existed for generations was at an end; that the neighborly intercourse which had established itself between Catholic and Catharan and Waldensian was in itself a sin; that the heretic was to be tracked and captured like a wild beast, or at least to be shunned like a leper.

When such was the measure meted out to spontaneous penitents within the time of grace, with harsher measures in reserve for those subsequently detected, we can easily imagine the feelings inspired by the Inquisition in the whole population, without distinction of creed, and the terror common to all when the rumor spread that the inquisitors were coming. Scarce any one but was conscious of some act -- perhaps of neighborly charity -- that relidered him a criminal to the awful fanaticism of Pierre Cella or Guillem Arnand. The heretics themselves would look to be imprisoned for life, with confiscation, or to be burned, or sent to Constantinople to support the tottering Latin Empire; while the Catholics were likely to fare little better on the distant pilgrimages to which they were sentenced, even though they were spared the sterner punishments or the humiliation of the saffron cross. Such a visit would bring, even to the faithful, the desolation of a pestilence. The inquisitors would pass calmly on, leaving a neighborhood well-nigh depopulated -- fathers and mothers despatched to distant shrines for months or years, leaving dependent families to starve, or harvests ungathered to be the prey of the first-comer, all the relations of a life, hard enough at the best, disturbed and broken tip. Even such a record as that of Pierre Cella's sentences rendered within the time of grace shows but a portion of the work. A year or two later we find the Council of Narbonne beseeching the inquisitors to delay rendering, sentences of incarceration, because the numbers of those flocking in for reconciliation after the expiration of the term of grace were so great that it would be impossible to raise funds for their maintenance, or to find stones enough, even in that mountainous land, to build prisons to contain them. *

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* Concil. Narbonn. ann. 1244 c. 19.

That a whole vicinage, when it bad timely notice, should bind itself in a league to defeat the purpose of the inquisitors, as at Castelnaudary, must have been a frequent experience; that, sooner or later, despair should bring about a catastrophe like that of Avignonet was inevitable.

Montségur for years had been the Mount Tabor of the Cathari --the place of refuge in which, as its name implies, they could feel secure when safety could be hoped for nowhere else. It had been destroyed, but early in the century Raymond de Péreille had rebuilt it, and for forty years he held it as an asylum for heretics, whom he defended to the utmost of his ability. In 1232 the Catharan bishops Tento of Agen and Guillabert de Castres of Toulouse, with a number of ministers, foreseeing, in the daily increasing pressure of persecution, the necessity of some stronghold which should serve as an asylum, arranged with Raymond that he should receive and shelter all fugitives of the sect and guard the common treasure to be deposited there. His castle, situated in the territories of the marshals of Mirepoix, had never opened its gates to the Frenchmen. Its almost inaccessible peak bad been sedulously strengthened with all that military experience could suggest or earnest devotion could execute. Ever since the persecutions of the Inquisition commenced we hear of those who fled to Montségur when they found the inquisitor's hand descending upon them. Dispossessed knights, faidits of all kinds, brought their swords to its defence; Catharan bishops and ministers sought it when hard pressed, or made it a resting-place in their arduous and dangerous mission-work. Raymond de Péreille himself sought its shelter when, compromised by the revelations of Raymond Gros, lie fled from Toulouse, in 1237, with his wife Corba; the devotion of his race to heresy being, further proved by the fate of his daughter Eselarmonde, who perished for her faith at the stake, and by the Catharan episcopate of his brother Arnaud Rooer. Such a stronghold in the hands of desperate men, fired with the fiercest fanaticism, was a menace to the stability of the new order in the State; to the Church it was an accursed spot whence heresy might at any moment burst forth to overspread the land again. Its destruction had long been the desire of all good Catholics, and Raymond's pledge to King Louis, March 14, 1241, to capture it had been one of the conditions on which his suspicious relations with Trencavel had been condoned. In fact, he made some show of besieging it during the same year, but success would have been most damaging to the plans which he was nursing, and his efforts can scarce have been more than a cover for military preparations destined to a far different object. The French army, after the suppression of the rising, also laid siege to Montségur, but were unable to effect its reduction. *

On Ascension night 1942 while Pierre Cella was tranquilly winding up his work at Montauban, the world was startled with the news that a holocaust of the terrible inquisitors had been made at Avignonet, a little town about twelve leagues from Toulouse. The stern Guillem Arnaud and the courteous Étienne de SaintThibery were making, like their colleague Pierre Cella, a circuit through the district subjected to their mercy. Some of their sentences which have been preserved show that in November, 1241, they were laboring at Lavaur and at Saint-Paul de Caujoux, and in the spring of 1242 they came to Avignonet. † Raymond d'Alfaro was its bailli for the count, who was his uncle through his mother, Guillemetta, a natural daughter of Raymond VI. When he heard that the inquisitors and their assistants were coming he lost no time in preparing for their destruction. A swift messenger was despatched to the heretics of Montségur, and in answer to his summons Pierre Roger of Mirepoix, with a number of knights and their retainers, started at once. They halted in the forest of Gaiae, near Avignonet, where food was brought them, and they were joined by about thirty armed men of the vicinage, who waited with them till after nightfall. Had this plot failed, d'Alfaro had arranged another for an ambuscade on the road to Castelnaudary and the fact that so extensive a conspiracy could be orranized on the spot, without finding a traitor to betray it, shows how general was the hate that had been earned by the cruel work, of the Inquisition. Not less significant is the fact that on their return to Montségur the murderers were hospitably entertained at the Château de Saint-Félix by a priest who was cognizant of their bloody deed.

The victims came unsuspectingly to the trap. There, were

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* Pelisso Cliron. pp. 49-50. -- Coll. Doat, XXII. 216-17, 224, 228. -- Schmidt, Cathares I. 315, 324.
† Coll. Doat, XXI. 153, 155, 158.

eleven in all. The two inquisitors, with two Dominican friars, and one Franciscan, the Benedictine Prior of Avignonet, Raymond de Costiran, Archdeacon of Lezat, a former troubadour, of whose verses only a single obscene song remains, a clerk of the archdeacon, a notary, and two apparitors -- in all a court fully furnished for the despatch of business. They were hospitably received and housed in the castle of the count, where on the morrow they were to open their dread tribunal for the trembling inhabitants. When darkness came a selected band of twelve, armed with axes, left the forest and stole cautiously to a postern of the castle, where they were met by Golairan, a comrade of d'Alfaro, who assured himself that all was right, and returned to see what the inquisitors were doing. Coming back, he reported that they were drinking; but a second visit, after an interval, brought the welcome news that they were going to bed. As though apprehensive of danger, they had remained together in the great hall, and had barricaded the door. The gate was opened, the men of Montségur were admitted and were joined by d'Alfaro, armed with a mace, and twentyfive men of Avignonet, and the fact that an esquire in the service of the inquisitors iv, as with him indicates that there was treachery at work. The hall-door was quickly broken down, the wild band of assassins rushed in, and, after despatching their victims, there was a fierce chorus of gratified vengeance, each man boasting of his share in the bloody deed--d'Alfaro especially, who shouted "Va be., esta be," and claimed that his mace had done its full duty in the murderous work. Its crushing, of Guillem Arnaud's skull had deprived Pierre Roger de Mirepoix, the second in command at Montségur, of the drinking-cup which he bad demanded as his reward for the assistance furnished. The plunder of the victims was eagerly shared between the assassins -- their horses, books, garments -- even to their scapulars. When the news reached Rome, the College of Cardinals made baste to express their belief that the victims had become blessed martyrs of Jesus Christ, and one of the first acts of Innocent IV., after his installation in June, 1243, was to repeat this declaration; but they never were canonized, in spite of frequent requests to the Holy See, and of the numerous miracles which attested their sanctity in the popular cult, until, in 1866, Pius IX. gave them targy recognition. *

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* Vaissette, III. 431; Pr. 438-42. -- Doat, XXIV. 160. -- Guill. Pod. Laur. c.

Like the murder of the legate Pierre do Castelnau, in 1208, the massacre of Avianonet was a fatal error. Its violation of the traditional sanctity of the ecclesiastic sent a thrill of horror even among those who had small sympathy with the cruelty of the Inquisition, while the deliberateness of its planning and its unsparing ferocity gave color to the belief that heresy was only to be extirpated by force. Sympathy, indeed, for a time might well change sides, for the massacre was practically unavenged. Frère Ferrer, the Inquisitor of Carcassonne, made due inquest into the affair, and after the capture of Montségur, in 1244, some of the participants confessed all the details, but the real culprits escaped. Count Raymond, it is true, when he had leisure from pressing business, hanged a few of the underlings, but we find Raymond d'Alfaro, in 1247, promoted to be Viguier of Toulouse, and representing, his master in the proceedings with regard to the burial of the old count, and, finally, he was one of the nine witnesses to Raymond's last will. Another ringleader, Guillem du Mas-SaintesPuelles, is recorded as taking the oath of allegiance to Count Alfonse, in 1249, after the death of Raymond. Guillem's participation in the murders has special interest, as showing the antagonism created by the violence of the Inquisition, for in 1233, as Bailli of Lavaur, lie had dutifully seized a number of heretics and carried them to Toulouse, where they were promptly burned. *

The massacre of Avignonet came at a time peculiarly unfortunate for Count Raymond, who was nursing comprehensive and far-reaching plans, then ripe for execution, for the rehabilitation of his house and the independence of his land. He could not escape the responsibility for the catastrophe which public opinion

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45.-- Peyrat, Les Albigeois et l'Inquisition, II. 304.-- Diez, Leben und Werke der Troubadours, p. 491. -- Ripoll I. 117. -- Analecta Franciscana, Quaracclli, 1887, II. 65. The Catholic tradition at Avignonet was that some of the inquisitors' followers escaped to the church, where they were massacred with a number of Catholic inhabitants who bad sought refuge there. In Consequence of this pollution the church remained unused for forty years, and the anniversary of its reconciliation, on the first Tuesday in June, was still, in the last century, celebrated with illuminations and rejoicing as a local feast (Breinond ap. Ripoll 1. c.).

* Vaissette, III. 456.--Guill. Pod. Laur. c. 45.--Molinier ap. Pelisso Cliron. p. 19.-- Molinier, L'Ensevelissement de Raymond V. I. p. 21.-- Vaissette, Éd. Privat, VIII. 1258.

everywhere attached to him. Although he had recently, on March 14, solemnly sworn to persecute heresy with his whole strength when, apparently sick unto death, he had sought absolution at the hands of the episcopal official of Agen, yet he was known to be hostile to the Dominicans as inquisitors, and had bitterly opposed the restoration of their functions. On May 1, just four weeks before the event, he had made a solemn declaration in the presence of numerous prelates and nobles to the effect that he had appealed to Rome against the commission of Dominican inquisitors by the provincial in his territories, and that he intended to prosecute that appeal. He protested that he earnestly desired the eradication of heresy, and urged the bishops to exercise energetically their ordinary power to that end, promising his full support to them and the execution of the law both as to confiscation and the deathpenalty. He would even accept the friars as inquisitors provided they acted independently of their Orders, and not under the authority of their provincials. One of his baillis even threatened, in the church of Moissac, seizure of person and property for all who should submit to the penalties imposed by the inquisitors, as they were not authorized by the count to administer justice. Such being his position, it was inevitable that he should be regarded as an accomplice in the murders, and that the cause which he represented should suffer greatly in the revulsion of public feeling which it occasioned. * Raymond had been busy in effecting a widespread alliance which should wring from the House of Capet its conquests of the last quarter of a century. He had been joined by the Kings of England, Castile, and Aragon, and the Count de la Marche, and everything bid fair for his reconquest of his old domains. The massacre of Avignonet was a most untoward precursor of the revolt which burst forth immediately afterwards. It shook the fidelity of some of his vassals, who withdrew their support; and, to counteract its impression, he felt obliged to convert his sham siege of Montségur into an active one, thus employing, troops which he could ill spare. Yet the rising, for a while, promised success, and Raymond even reassumed his old title of Dulie of

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* Teulet, Layettes, II. 466. -- Maj. Chron. Lemovicens. ann. 1242 ( Bouquet, XXI. 765).-- Vaissette, 111. Pr. 410.--Guill. Pod. Laur. c. 45.-- Schmidt, Cathares, I. 320.--Bern. Guidon. Vit. Coalestin. PP. IV. (Muratori S. R. I. III. 589).

Narbonne. King Louis, however, was equal to the occasion, and allowed the allies no time to concentrate their forces. His victories over the English and Gascons at Taillebourg and Saintes, July 19 and 23, deprived Raymond of all hope of assistance from that quarter. Pestilence forced the withdrawal of the main army of Louis, but a force under the veteran Imbert de Beaujeu operated actively against Raymond, who, without help from his allies and deserted by many of his vassals, was obliged to lay down his arms, December 22. When suing for peace he pledged himself to extirpate heresy and to punish the assassins of Avignonet with an effusiveness which shows the importance attached to these conditions. The sagacity and moderation of King Louis granted him easy terms, but one of the stipulations of settlement was that every male inhabitant over the age of fifteen should take an oath to assist the Church against heresy, and the king against Raymond, in case of another revolt. Thus the purity of the faith and the supremacy of the foreign domination were once again recognized as inseparably allied. *

The triumph of both had been secured. This ended the last serious effort of the South to recover its independence. Henceforth, under the treaty of Paris, it was to pass irrevocably into the hands of the stranger, and the Inquisition was to have unrestricted opportunity to enforce conformity in religion. It was in vain that Raymond again, at the Council of Béziers, April 20, 1243, summoned the bishops of his dominions--those of Toulouse, Agen, Cahors, Albi, and Rodez -- urging them personally or through proper deputies, whether Cistercians, Dominicans, or Franciscans, to make diligent inquisition after heresy, and pledged the assistance of the secular arm for its extirpation. It was equally in vain that, immediately on the accession of Innocent IV., in June, a deputation of Dominicans, frightened by the warning of Avignonet, earnestly alleged many reasons why the dangerous burden should be lifted from their shoulders. The pope peremptorily refused, and ordered them to continue their holy labors, even at the risk of martyrdom. †

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* Vaissette, III. 434-7, 439. -- Teulet, Layettes, II. 470, 481-2, 484, 487, 488, 489, 493, 495, etc.
† Vaissette, III. Pr. 425. -- Ripoll I. 118. Innocent's bull is dated July 10,

Despite this single exhibition of hesitation and weakness, the Order was not lacking in men whose eager fanaticism rendered them fully prepared to accept the perilous post. The peril, indeed, was apparent rather than real -- it had passed away in the revulsion which followed the useless bloodshed of Avignonet and the failure of Raymond's rebellion. There was a rising tide in favor of orthodoxy. A confraternity organized in October, 1243, by Durand, Bishop of Albi, is probably only the expression of what was going on in many places. Organized under the protection of St. Cecilia, the members of the association pledged themselves not only to mutual protection, but to aid the bishop to execute justice on heretics, Vaudois and their fautors, and to defend inquisitors as they would their own bodies. Any member suspected of heresy was to be incontinently ejected, and a reward of a silver mark was offered for every heretic captured and delivered to the association. The new pope had, moreover, spoken in no uncertain tone. His refusal to relieve the Dominicans was accompanied with a peremptory command to all the prelates of the region to extend favor, assistance, and protection to the inquisitors in their toils and tribulations. Any slackness in this was freely threatened with the papal vengeance, while favor was significantly promised as the reward of zeal. The Dominicans were urged to fresh exertion to overcome the threatened recrudescence of heresy. A new legate, Zoen, Bishop-elect of Avignon, was also despatched to Lanouedoc, with instructions to act vigorously. His predecessor had been complained of by the inquisitors for having, in spite of their remonstrances, released many of their prisoners and remitted penances indiscriminately. All such acts of misplaced mercy were pronounced void, and Zoen was ordered to reimpose all such penalties without appeal. *

Still more menacing to the heretic cause was the reconciliation at last effected between Raymond and the papacy. In September, 1243, the count visited Italy, where he had an interview with Frederic II. in Apulia, and with Innocent in Rome. For ten years

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1243, within a fortnight after his election. The deputation bad evidently been sent to Celestin IV., and the bull had been prepared in advance, awaiting the election of a successor. * Archives de l'Évêchéd' Albi ( Doat, XXXI. 47).--Archives de l'Inq. de Carcassonne ( Doat, XXXI. 63, 65, 97).-- Berger, Registres d'Innocent IV. No. 31, 102.

he had been under excommunication, and had carried on an unavailing struggle. He could no longer cherish illusions, and was doubtless ready to give whatever assurances might be required of him. On the other hand, the new pope was free from the predispositions which the long strife had engendered in Gregory IX. There seems to have been little difficulty in reaching an understanding, to which the good offices of Louis IX. powerfully contributed. December 2, Raymond was released from his various excommunications; January 1, 1244, the absolution was announced to King Louis and the prelates of the kingdom, who were ordered to publish it in all the churches, and January 7 the Legate Zoen was instructed to treat him with fatherly affection and not permit him to be molested. In all this absolution had only been given ad cautelam, or provisionally, for a special excommunication had been decreed against him as a fautor of heretics, after the massacre of Avignonet, by the inquisitors Ferrer and Guillem Raymond. Against this he had made a special appeal to the Holy See in April, 1243, and a special bull of May 16, 1244, was required for its abrogation. No conditions seem to have been imposed respecting the long-deferred crusade, and thenceforth Raymond lived in perfect harmony with the Holy See. Indeed, he was the recipient of many favors. A bull of March 18, 1244, granted him the privilege that for five years he should not be forced by apostolic letters to answer in judgment outside of his own dominions; another of April 27, 1245, took him, his family, and lands under the special protection of St. Peter and the papacy; and yet another of May 12, 1245, provided that no delegate of the Apostolic See should have power to utter excommunication or any other sentence against him without a special mandate. Besides this, one of April 21, 1245, imposed some limitations on the power of inquisitors, limitations which they seem never to have observed. Raymond was fairly won over. He had evidently resolved to accommodate himself to the necessities of the time, and the heretic had nothing further to hope or the inquisitor to fear from him. The preparation for increased and systematic vigor of operations is seen in the elaborate provisions, so often referred to above, of the Council of Narbonne, held at this period. *

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* Vaissette, III. 443; Pr. 411, 433-4. -- Potthast No. 10943, 11187, 11218,

Yet so long as heresy retained the stronghold of Montségur as a refuge and rallying-point its secret and powerful organization could not be broken. The capture of that den of outlaws was a necessity of the first order, and as soon as the confusion of the rebellion of 1242 had subsided it was undertaken as a crusade, not by Raymond, but by the Archbishop of Narbonne, the Bishop of Albi, the Seneschal of Carcassonne, and some nobles, either led by zeal or by the hope of salvation. The heretics, on their side, were not idle. Some baillis of Count Raymond sent them Bertrand de la Bacalairia, a skilful maker of military engines, to aid them in the defence, who made no scruple in affirming that he came with the assent of the count, and from every side money, provisions, arms, and munitions of war were poured into the stronghold. In the spring of 1243 the siege began, prosecuted with indefatigable ardor by the besiegers, and resisted with desperate resolution by the besieged. As in the old combats at Toulouse, the women assisted their warriors, and the venerable Catharan bishop, Bertrand Martin, animated their devoted courage with promises of eternal bliss. It is significant of the public temper that sympathizers in the besiegers' camp permitted tolerably free communication between the besieged and their friends, and gave them warning of the plans of attack. Even the treasure which had been stored up in Montségur was conveyed away safely through the investing lines, about Christmas, 1243, to Pons Arnaud de Châteauverdun in the Savartès. Secret relations were maintained with Count Raymond, and the besieged were buoyed up with promises that if they would hold out until Easter, 1244, he would march to their relief with forces supplied by the Emperor Frederic II. It was all in vain. The siege dragged on its weary length for nearly a year, till, on the night of March 1, 1244, guided by some shepherds who betrayed their fellow-countrymen, by almost inaccessible paths among the cliffs, the crusaders surprised and carried one of the outworks. The castle was no longer tenable. A brief parley ensued, and the garrison agreed to surrender at dawn, delivering up to the archbishop all the perfected heretics among them,

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11390, 11638. -- Teulet, Layettes, II. 523, 524, 528, 534. -- D'Achery, III. 621.-Berger, Registres d'Innocent IV. No. 21, 267, 360, 364, 594, 697, 1283. -- Douais, Les sources de l'histoire de l'Inquisition (loc. cit. p. 415).

on condition that the lives of the rest should be spared. Although a few were let down from the walls with ropes and thus escaped, the capitulation was carried out, and the archbishop's shrift was short. At the foot of the mountain-peak an enclosure of stakes was formed, piled high with wood, and set on fire. The Perfect were asked to renounce their faith, and on their refusal were cast into the flames. Thus perished two hundred and five men and women. The conquerors might well write exultingly to the pope, "We have crushed the head of the dragon!" *

Although the lives of the rest of the captives were guaranteed, they were utilized to the utmost. For months the inquisitors Ferrer and P. Durant devoted themselves to the examinations to secure evidence against heretics far and near, dead and alive. From the aged Raymond de Péreille to a child ten years of age, they were forced, under repeated interrogatories, to recall every case of adoration and heretication that they could remember, and page after page was covered with interminable lists of names of those present at sermons and consolamenta through a period extending back to thirty or forty years before, and embracing the whole land as far as Catalonia. Even those who had brought victual to Montségur and sold it were carefully looked after and set down. It can readily be conceived what an accession was made to the terrible records of the Inquisition, and how valuable was the insight obtained into the ramifications of heresy throughout the land during more than a generation--what digging up of bones would follow with confiscation of estates, and with what unerring certainty the inquisitors would be able to seize their victims and confound their denials. We can only guess at the means by which this information was extracted from the prisoners. Torture had not yet been introduced; life had been promised, and perpetual imprisonment was inevitable for such pronounced heretics; and when we see Raymond de Péreille himself, who had endured unflinchingly the vicissitudes of the crusades, and had bravely held out to the last, ransacking his memory to betray all whom he had ever seen adore a minister, we can imagine the horrors of the two

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* Guill. Pod. Laur. c. 46.-- Coll. Doat, XXII. 204, 210; XXIV. 76, 80, 168-72, 181.-- Schmidt, Cathares, I. 325.-- Peyrat, Les Albigeois et l'Inquisition, II. 363 sqq.

months' preliminary captivity which had so broken his spirit as to bring him to this depth of degradation. Even a perfected heretic, Arnaud de Bretos, captured while flying to Lombardy, was induced to reveal the names of all who had given him shelter and attended his ministrations during his missionary wanderings. *

Henceforth the Cathari could hope only in God. All chance of resistance was over. One by one their supports had broken, and there was only left the passive resistance of martyrdom. The Inquisition could track and seize its victims at leisure, and king and count could follow with decrees of confiscation which were gradually to transfer the lands of the South to orthodox and loyal subjects. The strongest testimony that can be given to the living earnestness of the Catharan faith is to be found in the prolongation of this struggle yet through three hopeless generations. It is no wonder, however, if the immediate effect of these crowding events was to fill the heretics with despair. In the poem of Isarn de Villemur, written about this period, the heretic, Sicard de Figueras is represented as saying that their best and most trusted friends are turning against them and betraying them. How many believers at this juncture abandoned their religion, even at the cost of lifelong imprisonment, we have no means of accurately estimating, but the number must have been enormous, to judge from the request, already alluded to, of the Council of Narbonne about this time to the inquisitors to postpone their sentences in view of the impossibility of building prisons sufficient to contain the crowds who hurried in to accuse themselves and seek reconciliation, after the expiration of the time of grace, which Innocent IV., in December, 1243, had ordered to be designated afresh. †

Yet, in a population so thoroughly leavened with heresy, these thousands of voluntary penitents still left an ample field of activity for the zeal of the inquisitors. Each one who confessed was bound to give the names of all whom he had seen engaged in heretical acts, and of all who had been hereticated on the death-bed. Innumerable clews were thus obtained to bring to trial those who failed to accuse themselves, and to exhume and burn the bones of those who were beyond the ability to recant. For the next few

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* Collection Doat, XXII. 202, 214, 237; XXIV. 68, 160, 182, 198. † Millot, Troubadours, II. 77.-- Berger, Registres d'Innocent IV. No. 37.

years the life of the inquisitors was a busy one. The stunned populations no longer offered resistance, and grew used to the despair of the penitents sentenced to perpetual prison, the dragging of decomposed corpses through the streets, and the horror of the Tophets where the victims passed through temporal to eternal flame. Still there is a slight indication that the service was not wholly without danger from the goadings of vengeance or the courage of despair, when the Council of Béziers, in 1246, ordering, travelling inquests, makes exception in the cases when it may not be safe for the inquisitors to personally visit the places where the inquisition should be held; and Innocent IV., in 1241, authorizes the inquisitors to cite the accused to come to them, in view of the perils arising from the ambushes of heretics. *

The fearless and indefatigable men who now performed the functions of inquisitor in Languedoc can rarely have taken advantage of this concession to weakness. Bernard de Caux, who so well earned the title of the hammer of heretics, was at this time the leading spirit of the Inquisition of Toulouse, after a term of service in Montpellier and Agen, and he had for colleague a kindred spirit in Jean de Saint-Pierre. Together they made a thorough inquest over the whole province, passing the population through a sieve with a completeness which must have left few guilty consciences unexamined. There is extant a fragmentary record of this inquest, covering the years 1245 and 1246, during which no less than six hundred places were investigated, embracing about one half of Languedoc. The magnitude of the work thus undertaken, and the incredible energy with which it was pushed, is seen in the enormous number of interrogatories recorded in petty towns. Thus at Avignonet there are two hundred and thirty; at Fanjoux, one hundred; at Mas-Saintes-Puelles, four hundred and twenty. M. Molinier, to whom we are indebted for an account of this interesting document, has not made an accurate count of the whole number of cases, but estimates that the total cannot fall far short of eight thousand to ten thousand. When we consider what all this involved in the duty of examination and comparison we may well feel wonder at the superhuman energy of these founders of the Inquisition; but we may also assume, as

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* Concil. Biterrens. ann. 1246, Consil. ad Inquis. c. 1.-- Ripoll, I. 179.

with the sentences of Pierre Cella, that the fate of the victims who were sifted out of this mass of testimony must have been passed upon with no proper or conscientious scrutiny. At least, however, they must have escaped the long and torturing delays customary in the later and more leisurely stages of the Inquisition. With such a record before us it is not easy to understand the complaint of the bishops of Languedoc, in 1245, that the Inquisition was too merciful, that heresy was increasing, and that the inquisitors ought to be urged to greater exertions. It was possibly in consequence of the lack of harmony thus revealed between the episcopate and the Inquisition that Innocent, in April of the same year, ordered the Inquisitors of Languedoc to proceed as usual in eases of manifest heresy, and in those involving slight punishment, while he directed them to suspend proceedings in matters requiring imprisonment, crosses, long pilgrimages, and confiscation until definite rules should be laid down in the Council of Lyons, which he was about to open. These questions, however, were settled in that of Béziers, which met in 1246, and issued a new code of procedure. *

In all this Count Raymond, now thoroughly fitted in the Catholic groove, was an earnest participant. As his stormy life drew to its close, harmony with the Church was too great an element of comfort and prosperity for him to hesitate in purchasing it with the blood of a few of his subjects, whom, indeed, he could scarce have saved had he so willed. He gave conspicuous evidence of his hatred of heresy. In 1247 he ordered his officials to compel the attendance of the inhabitants at the sermons of the friars in all towns and villages through which they passed, and in 1249, at Berlaiges, near Agen, he coldly ordered the burning of eighty believers who had confessed their errors in his presence--a piece of cruelty far transcending that habitual with the inquisitors. About the same time King Jayme of Aragon effected a change in the Inquisition in the territories of Narbonne. Possibly this may have had some connection with the murder by the citizens of two

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* Doat, XXII. 217.-- Molinier, L'Inquisition dans le midi de la France, pp. 186-90.--See also Peyrat, Les Albigeois et l'Inq. III. 467-73.-- Vaissette, III. Pr. 446-8.-- Teulet, Layettes, II. 566. M. l'Abbé Douais (loc. cit. p. 419) tells us that the examinations in the inquest of Bernard de Caux number five thousand eight hundred and four.

officials of the Inquisition and the destruction of its records, giving endless trouble in the effort to reconstruct the lists of sentences and the invaluable accumulation of evidence against suspects. Be this as it may, Innocent IV., at the request of the king, forbade the archbishop and inquisitors from further proceedings against heresy, and then empowered the Dominican Provincial of Spain and Raymond of Pennaforte to appoint new ones for the French possessions of Aragon. *

When St. Louis undertook his disastrous crusade to Damietta he was unwilling to leave behind him so dangerous a vassal as Raymond. The vow of service to Palestine had long since been remitted by Innocent IV., but the count was open to persuasion, and the bribes offered show at once the importance attached to his presence with the host and to his absence from home. The king promised him twenty thousand to thirty thousand livres for his expenses and the restitution of the duchy of Narbonne on his return. The pope agreed to pay him two thousand marks on his arrival beyond seas, and that he should have during his absence all the proceeds of the redemption of vows and all legacies bequeathed to the crusade. The prohibition of imposing penitential crusades on converted heretics was also suspended for his benefit, while the other long pilgrimages customarily employed as penances were not to be enjoined while he was in service. Stimulated by these dazzling rewards, he assumed the cross in earnest, and his ardor for the purity of the faith grew stronger. Even the tireless activity of Bernard de Caux was insufficient to satisfy him. While that incomparable persecutor was devoting all his energies to working up the results of his tremendous inquests, Raymond, early in 1248, complained to Innocent that the Inquisition was neglecting its duty; that heretics, both living and dead, remained uncondemned; that others from abroad were coming into his own and neighboring territories and spreading their pestilence, so that the land which had been well-nigh purified was again filled with heresy. †

Death spared Raymond the misfortunes of the ill-starred Egyptian crusade. When his preparations were almost complete he

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* Vaissette, III. 457, 459; Pr. 467.--Guill. Pod. Laur. c. 48.-- Baluz. et Mansi I. 210.-- Arch. de l'Inq. de Carcassonne ( Doat, XXXI. 105, 149).-- Ripoll, I. 184. † Vaissette, III. 455-6; Pr. 468, 469.-- Arch. de l'Inq. de Care. ( Doat, XXXI. 77, 79, 80).-- Martene Thesaur. I. 1040.

was seized with mortal illness and died, September 27, 1249, with his latest breath ordering his heirs to restore the sums which he had received for the expedition, and to send fifty knights to serve in Palestine for a year. That his death was generally regretted by his subjects we can readily believe. Not only was it the extinction of the great house which had bravely held its own from Carlovingian times, but the people felt that the last barrier between them and the hated Frenchmen was removed. The heiress Jeanne bad been educated at the royal court, and was French in all but birth. Moreover, she seems to have been a nonentity whose influence is imperceptible, and the sceptre of the South passed into the hands of Alphonse of Poitiers, an avaricious and politic prince, whose zeal for orthodoxy was greatly stimulated by the profitable confiscations resulting from persecution. Raymond had required repeated urging to induce him to employ this dreaded penalty with the needful severity. No such watchfulness was necessary in the case of Alphonse. When the rich heritage fell in, he and his wife were with his brother, King Louis, in Egypt, but the vigilant regent, Queen Blanche, promptly took possession in their name, and on their return, in 1251, they personally received the homage of their subjects. By a legal subtlety Alphonse evaded the payment of the pious legacies of Raymond's will, and compounded for it by leaving, on his departure for the North, a large sum to provide for the expenses of the Inquisition, and to furnish wood for the execution of its sentences. Not long afterwards we find him urging his bishops to render more efficient support to the labors of the inquisitors; in his chancery there was a regular formula of a commission for inquisitors, to be sent to Rome for the papal signature; and throughout his twenty years of reign he pursued the same policy without deviation. The urgency with which, in December, 1268, he wrote to Pons do Poyet and Étienne de Gâtine, stimulating them to redoubled activity in clearing his dominions of heretics, was wholly superfluous, but it is characteristic of the line of action which he carried out consistently to the end. *

The fate of Languedoc was now irrevocably sealed. Hitherto

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* Martene Thesaur. I. 1044.-- Vaissette, III. 465.-- Vaissette, Éd. Privat, VIII. 1255, 1292, 1333, 1583.--Guill. Pod. Laur. c. 48.-- Mary-Lafon, Hist. du midi de la France, III. 33, 49.-- Arch. de l'Inq. de Carcass. ( Doat, XXXI. 250).

there had been hopes that perhaps Raymond's inconstancy might lead him to retrace the steps of the last few years. Moreover, his subjects had shared in the desire, manifested in his repeated marriage projects, that he should have an heir to inherit the lands not pledged in succession to his daughter. He was but in his fifty-first year, and the expectation was not unreasonable that his line might be perpetuated and the southern nationality be preserved. All this was now seen to be a delusion, and the most sanguine Catharan could look forward to nothing but a life of concealment ending in prison or fire. Yet the heretic Church stubbornly held its own, though with greatly diminished numbers. Many of its members fled to Lombardy, where, even after the death of Frederic II., the civic troubles and the policy of local despots, such as Ezzelin da Romano, afforded some shelter from the Inquisition. Yet many remained and pursued their wandering missions among the faithful, perpetually tracked by inquisitorial spies, but rarely betrayed. These humble and forgotten men, hopelessly braving hardship, toil, and peril in what they deemed the cause of God, were true martyrs, and their steadfast heroism shows how little relation the truth of a religion bears to the self-devotion of its followers. Rainerio Saccone, the converted Catharan, who had the best means of ascertaining the facts, computes, about this time, that there were in Lombardy one hundred and fifty "perfected " refugees from France, while the churches of Toulouse, Carcassonne, and Albi, including that of Agen, then nearly destroyed, numbered two hundred more. These figures would indicate that a very considerable congregation of believers still existed in spite of the systematic and ruthless proscription of the past twenty years. Their earnestness was kept alive, not only by the occasional and dearly-prized visits of the travelling ministers, but by the frequent intercourse which was maintained with Lombardy. Until the disappearance of the sect on this side of the Alps, there is, in the confessions of penitents, perpetual allusion to these pilgrimages back and forth, which kept up the relations between the refugees and those left at home. Thus, in 1254, Guillem Fournier, in an interrogatory before the Inquisition of Toulouse, relates that he started for Italy with five companions, including two women. His first resting-place was at Coni, where he met many heretics; then at Pavia, where he was hereticated by Raymond Mercier, former deacon of Toulouse. At Cremona he lived for a year with Vivien, the much-loved Bishop of Toulouse, with whom he found a number of noble refugees. At Pisa he stayed for eight months; at Piacenza he again met Vivien, and he finally returned to Languedoc with messages from the refugees to their friends at home. In 1300, at Albi, Étienne Mascot confesses that he had been sent to Lombardy by Master Raymond Calverie to bring back Raymond André, or some other perfected heretic. At Genoa he met Bertrand Fabri, who had been sent on the same errand by Guillem Golfier. They proceeded together and met other old acquaintances, now refugees, who conducted them to a spot where, in a wood, were several houses of refuge for heretics. The lord of the place gave them a Lombard, Guglielmo Pagani, who returned with them. In 1309 Guillem Falquet confessed at Toulouse to having been four times to Como, and even to Sicily, organizing the Church. He was caught while visiting a sick believer, and condemned to imprisonment in chains, but managed to escape in 1313. At the same time was sentenced Raymond de Verdun, who had likewise been four times to Lombardy. *

The proscribed heretics, thus nursing their faith in secret, gave the inquisitors ample occupation. As their ranks were thinned by persecution and flight, and as their skill in concealment increased with experience, there could no longer be the immense harvests of penitents reaped by Pierre Cella and Bernard de Caux, but there were enough to reward the energies of the friars and to tax

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* Rainer. Summa ( Mart. Thesaur. V. 1768).-- Molinier, L'Inquis. dans le midi de la France, pp. 254-55. -- MSS. Bib. Nat., fonds latin, No. 11847. -- Lib. Sententt. Inq. Tolos. pp. 13, 14. -- See also the curious account of Ivo of Narbonne in Matt. Paris, ann. 1243, p. 412-13 (Ed. 1644). The Abbé Douais, in his analysis of the fragments of the "Registre de l'Inquisition de Toulouse" of 1254 and 1256, tells us that it contains the names of six hundred and thirteen accused belonging to the departments of Aude, Ariège, Gers, Aveyron, and Tarne-et-Garonne, the greater part of whom were Perfects. That this is evidently an error is shown by the statistics of Rainerio Saccone, quoted in the text. At this time, in fact, the whole Catharan Church, from Constantinople to Aragon, contained only four thousand Perfects. Still the number of accused shows the continued existence of heresy as a formidable social factor and the successful activity of the Inquisition in tracking it. In this register eight witnesses contribute one hundred and seven names to the list of accused ( Sources de l'hist. do l'Inquisition, loc. cit. pp. 432-33).

the adroitness of their spies. The organization of the Inquisition, moreover, was gradually perfected. In 1254 the Council of Albi carefully revised the regulations concerning it. Fixed tribunals were established, and the limitations of the inquisitorial districts were strictly defined. For Provence and the territories east of the Rhone, Marseilles was the headquarters, eventually confided to the Franciscans. The rest of the infected regions were left to the Dominicans, with tribunals at Toulouse, Carcassonne, and Narbonne; and, from such fragmentary documents as have reached us, at this time the Inquisition at Carcassonne rivalled that of Toulouse in energy and effectiveness. For a while safety was sought by heretics in northern France, but the increasing vigor of the Inquisition established there drove the unfortunate refugees back, and in 1255 a bull of Alexander IV. authorized the Provincial of Paris and his inquisitors to pursue the fugitives in the territories of the Count of Toulouse. At the same time the special functions of the inquisitors were jealously guarded against all encroachments. We have seen how, in its early days, it was subjected to the control of papal legates, but now that it was firmly established and thoroughly organized it was held independent; and when the legate Zoen, Bishop of Avignon, in 1257, endeavored, in virtue of his legatine authority, which fourteen years before had been so absolute, to perform inquisitorial work, he was rudely reminded by Alexander IV. that he could do so if he pleased in his own diocese, but that outside of it he must not interfere with the Inquisition. To this period is also to be ascribed the complete subjection of all secular officials to the behests of the inquisitors. The piety of St. Louis and the greed of Alphonse of Poitiers and Charles of Anjou rivalled each other in placing all the powers of the State at the disposal of the Holy Office, and in providing for its expenses. It was virtually supreme in the land, and, as we have seen, it was a law unto itself. * The last shadow of open resistance was dissipated in the year 1255. After the fall of Montségur the proscribed and disinher-

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* MSS. Bib. Nat., fonds latin, Nouv. Acquis. 139.-- Molinier, op. cit. p. 404.-Ripoll I. 273-4.-- Arch. Nat. de France, J. 431, No. 34.-- Arch. de l'Inq. de Carc. ( Doat, XXXI. 239, 250, 252).-- Vaissette, III. Pr. 528, 536.-- Arch. di Napoli, Regestro6, Lettere D, fol. 180.

ited knights, the faidits, and the heretics had sought to establish among the mountains some stronghold where they could feel safe for a moment. Driven from one retreat after another, they finally took possession of the castle of Quéribus, in the Pyrenees of Fenouillèdes. In the early spring of 1255 this last refuge was besieged by Pierre d'Auteuil, the royal Seneschal of Carcassonne. The defence was stubborn. May 5 the seneschal appealed to the bishops sitting in council at Béziers to give him assistance, as they had done so energetically at Montségur. The reply of the prelates was commendably cautious. They were not bound, they said, to render military service to the king, and when they had joined his armies it had been by command of a legate or of their primate, the Archbishop of Narbonne. Nevertheless, as common report described Quéribus as a receptacle of heretics, thieves, and robbers, and its reduction was a good work for the faith and for peace, they would each one, without derogating from his rights, furnish such assistance as seemed to him fitting. It may be assumed from this that the seneschal had to do the work unaided; in fact, he complained to the king that the prelates rather impeded than assisted him, but by August the place was in his hands, and nothing remained for the outlaws but the forest and the caverns. In that savage region the dense undergrowth afforded many a hiding-place, and an attempt was made to cut away the briers and thorns which served as shelter for ruined noble and hunted Catharan. The work was undertaken by a certain Bernard, who thence acquired the name of Espinasser or thorn-cutter. Popular hatred has preserved his remembrance, and expresses its sentiment in a myth which gibbets him in the moon. *

With the land at its feet, the Inquisition, in the plenitude of its power, had no hesitation in attacking the loftiest nobles, for all men were on a level in the eyes of the Most High, and the Holy Office was the avenger of God. The most powerful vassal of the houses of Toulouse and Aragon was the Count of Foix, whose extensive territories on both sides of the Pyrenees rendered him almost independent in his mountain fastnesses. Count Roger Bernard II., known as the Great, had been one of the bravest and

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* Concil. Biterrens. ann. 1255. -- Vaissette, III. 482-3; IV. 17. -- A. Molinier ( Vaissette, Éd. Privat, VI. 843).-- Peyrat, op. cit. III. 54.

most obstinate defenders of the land, and, after the pacification of 1229, Raymond had been obliged to threaten him with war to force him to submit. His memory was proudly treasured in the land as " Rogier Bernatlo pros et sens dengun reproche." His family was deeply tinctured with heresy. His wife and one of his sisters were Waldenses, another sister was a Catharan, and the monk of Vaux-Cernay describes him as an enemy of God and a cruel persecutor of the Church. Yet, when he yielded in 1229, although he does not seem to have energetically fulfilled his oath to persecute heresy in his domains, for in 1233 we hear of his holding a personal conference at Aix with the heretic bishop Bertrand Martin, he was in other respects a loyal subject and faithful son of the Church. In 1237 he counselled his son, then. Vizconde de Castelbo in Aragon, to allow the Inquisition in his lands, which resulted in the condemnation of many heretics, although Ponce, Bishop of Urgel, his personal enemy, had refused to relieve him of excommunication as a fautor of heresy until 1240, when he submitted to the conditions imposed, abjured heresy, and was reconciled. At his death, in 1241, he left liberal bequests to the Church, and especially to his ancestral Cistercian Abbey of Bolbonne, in which he died in monkish habit, after duly receiving the sacraments. His son, Roger IV., gave the coup de grâce to the rising of 1242, by placing himself under the immediate sovereignty of the crown, and defeating Raymond after the victories of St. Louis had driven back the English and Gascons. He had some troubles with the Inquisition, but a bull of Innocent IV., in 1248, eulogizes his devotion to the Holy See, and rewards him with the power to release from the saffron crosses six penitents of his choice; and in 1261 he issued an edict commanding the enforcement of the rule that no office within his domains should be held by any one condemned to wear crosses, any one suspected of heresy, or the son of any one similarly defamed. *

All this would seem to give ample guarantee of the orthodoxy and loyalty of the House of Foix, but the Inquisition could not

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* Miguel del Verms, Chronique Bearnaise. -- P. Sarnaii Hist. Albigens. c. 6. --Guill. Pod. Laur. c. 8.-- Schmidt, Cathares, I. 299.--Vaissette, III. 426, 503; Pr. 383-5, 392-3.-- Teulet, Layettes, II. 490.-- Bern. Guidon. Vit. Cœlestin. PP. IV. ( Muratori, S. R. I. III. 589).-- Berger, Registres d'Innocent IV. No. 3530.

condone its ancient patriotism and tolerance. Besides, if Roger Bernard the Great could be convicted of heresy, the confiscation of the broad inheritance would effect a great political object and afford ample spoils for all concerned. Twenty-two years after his death, therefore, in 1263, proceedings were commenced against his memory. A faithful servitor of the old count still survived, Raymond Bernard de Flascan, bailli of Mazères, who had attended his lord day and night during his last sickness. If he could be brought to swear that he had seen heretication performed on the death-bed, the desirable object would be attained. Frère Pons, the Inquisitor of Carcassonne, came to Mazères, found the old man an unsatisfactory witness, and threw him into a dungeon. Suffering, under a severe strangury, he was starved and tormented with all the cruel ingenuity of the Inquisition, and interrogated at intervals, without his resolution giving way. This was continued for thirty-two days, when Pons resolved to carry him back to Carcassonne, where possibly the appliances for bringing refractory witnesses to terms were more efficacious. Before the journey, which he expected to be his last, the faithful bailli was given a day's respite at the Abbey of Bolbonne, which he utilized by executing a notarial instrument, November 26, 1263, attested by two abbots and a number of monks, in which lie recited the trials already endured, solemnly declared that he had never seen the old count do anything contrary to the faith of Rome, but that he had died as a good Catholic, and that if, under the severe torture to which he expected to be subjected, human weakness should lead him to assert anything else, be would be a liar and a traitor, and no credence should be given to his words. It would be difficult to conceive of a more damning revelation of inquisitorial methods; yet fifty years later, when those methods had been perfected, all concerned in the preparation of the instrument, whether as notary or witnesses, would have been prosecuted as impeders of the Inquisition, to be severely punished as fautors of heresy. *

What became of the poor wretch does not appear. Doubtless he perished in the terrible Mura of Carcassonne under the combination of disease, torture, and starvation. His judicial murder, however, was gratuitous, for the old count's memory remained un-

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* Vaissette, III. Pr. 551-3.

condemned. Yet Roger Bernard III., despite the papal favor and the proofs he had given of adhesion to the new order of things, was a perpetual target for inquisitorial malice. When lying in mortal illness at Mazères, in December, 1264, lie received from Étienne de Gâtine, then Inquisitor of Narbonne, an imperious order, with threats of prosecution in case of failure, to capture and deliver up his bailli of Foix, Pierre André, who was suspect of heresy and had fled on being cited to appear. The count dared only in reply to express surprise that no notice had been given him that his bailli was wanted, adding that be had issued orders for his arrest, and would have personally joined in the pursuit had not sickness rendered him incapable. At the same time he requested "Apostoli," and appealed to the pope, to whom he retailed his grievances. The inquisitors, he said, had never ceased persecuting him; at the, head of armed forces they were in the habit of devastating his lands under pretext of searching for heretics, and they would bring in their train and under their protection his special enemies, until his territories were nearly ruined and his jurisdiction set at naught. He, therefore, placed himself and his dominions under the protection of the Holy See. He probably escaped further personal troubles, for be died two months later, in February, 1265, like his father, in the Cistercian habit, and in the Abbey of Bolbonne; but in 1292 his memory was assailed before Bertrand de Clermont, Inquisitor of Carcassonne. The effort was fruitless, for in 1297 Bertrand gave to his son, Roger Bernard IV., a declaration that the accusation bad been disproved, and that neither be nor his father should suffer in person or property in consequence of it. *

When such were the persecutions to which the greatest were exposed it is easy to understand the tyranny exercised over the whole land by the irresponsible power of the inquisitors. No one was so loftily placed as to be beyond their reach, no one so bumble as to escape their spies. When once they had cause of enmity with a man there was no further peace for him. The only appeal from them was to the pope, and not only was Rome distant, but the avenue to it lay, as we have seen, in their own hands. Human wickedness and folly have erected, in the world's history, more vio-

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* Vaissette, III. Pr. 575-77; IV. Pr. 109.

lent despotisms, but never one more cruel, more benumbing, or more all-pervading.

For the next twenty years there is little worthy of special note in the operations of the Inquisition of Languedoc. It pursued its work continuously with occasional outbursts of energy. Étienne de Gâtine, and Pons de Poyet, who presided over its tribunals for many years, were no sluggards, and the period from 1373 to 1375 rewarded their industry with an abundant harvest. Though heretics naturally grew scarcer with the unintermitting pursuit of so many years, there was still the exhaustless catalogue of the dead, whose exhumation furnished an impressive spectacle for the mob, while their confiscations were welcome to the pious princes, and contributed largely to the change of ownership of land which was a political consummation so desirable. Yet heresy with incredible stubbornness maintained itself, though its concealment grew ever more difficult, and Italy grew less safe as a refuge and less prolific as a source of inspiration. *

In 1271 Alphonse and Jeanne, who had accompanied St. Louis in his unlucky crusade to Tunis, died without issue, during the homeward journey. The line of Raymond was thus extinct, and the land passed irrevocably to the crown. Philippe le Hardi took possession even of the territories which Jeanne had endeavored, as was her right, to alienate by will, and though be surrendered the Agenois to Henry III., he succeeded in retaining, Querci. No opposition was made to the change of masters. When, October 8, 1271, Guillaume de Cobardon, royal Seneschal of Carcassonne, issued his orders regulating the new régime, one of the first things thought of was the confiscations. All castles and villages which bad been forfeited for heresy were taken into the king's hand, without prejudice to the right of those to whom they might belong, thus throwing the burden of proof upon all claimants, and cutting out assigns under alienations. In 1272 Philippe paid a visit to his new territories; it was designed to be peaceful, but some violences committed by Roger Bernard IV. of Foix caused him to come at the head of an army, with which he easily overcame the resistance of the count, occupied his lands, and threw him into a dungeon. Released in 1273, the count in 1276 rendered such assistance in the

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* Coll. Doat, XXV. XXVI.--Martene Thesaur. V. 1809.

invasion of Navarre that Philippe took him into favor and restored his castles, on his renouncing all allegiance to Aragon. Thus the last show of independence in the South was broken down, and the monarchy was securely planted on its ruins. *

This consolidation of the south of France under the kings of Paris was not without compensating advantages. The monarch was rapidly acquiring a centralized power, which was very different from the overlordship of a feudal suzerain. The study of the Roman law was beginning to bear fruit in the State as well as in the Church, and the imperial theories of absolutism as inherent in kingship were gradually altering all the old relations. The king's court was expanding into the Parlement, and was training a school of subtle and resolute civil lawyers who lost no opportunity of extending the royal jurisdiction, and of legislating for the whole land in the cruise of rendering judgments. In the appeals which came ever more thickly crowding into the Parlement from every quarter, the mailed baron found himself hopelessly entangled in the legal intricacies which were robbing him of his seignorial rights almost without his knowledge; and the Ordonnances, or general laws, which emanated from the throne, were constantly encroaching on old privileges, weakening local jurisdictions, and giving to the whole country a body of jurisprudence in which the crown combined both the legislative and the executive functions. If it thus was enabled to oppress, it was likewise stronger to defend, while the immense extension of the royal domains since the beginning of the century gave it the physical ability to enforce its growing prerogatives.

It was impossible that this metamorphosis in the national institutions could be effected without greatly modifying the relations between Church and State. Thus even the saintliness of Louis IX. did not prevent him from defending himself and his subjects from ecclesiastical domination in a spirit very different from that which any French monarch had ventured to exhibit since the days of Charlemagne. The change became still more manifest under his grandson, Philippe le Bel. Though but seventeen years of age when he succeeded to the throne in 1286, his rare ability and vigor-

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* Vaissette, IV. 3-5, 9-11, 16, 24-5.-- Baudouin, Lettres inêdites de Philippe le Bel, Paris, 1886, p. 125.

ous temper soon led him to assert the royal power in incisive fashion. He recognized, within the boundaries of his kingdom, no superior, secular or spiritual. Had lie entertained any scruples of conscience, his legal counsellors could easily remove them. To such men as Pierre Flotte and Guillaume de Nogaret the true position of the Church was that of subjection to the State, as it had been under the successors of Constantine, and in their eyes Boniface VIII. was to their master scarce more than Pope Vigilius bad been to Justinian. Few among the revenges of time are more satisfying than the catastrophe of Anagni, in 1303, when Nocraret and Sciarra Colonna laid hands on the vicegerent of God, and Boniface passionately replied to Nogaret's reproaches, "I can patiently endure to be condemned and deposed by a Patarin"--for Nogaret was born at St. Felix de Caraman, and his ancestors were said to have been burned as Cathari. If this be true he must have been more than human if be did not feel special gratification when, at command of his master, he appeared before Clement V. with a formal accusation of heresy against Boniface, and demanded that the dead pope's bones be dug up and burned. The citizens of Toulouse recognized him as an avenger of their wrongs when they placed his bust in the gallery Of their illustrious men in the Hôtelde-ville. *

It was to the royal power, thus rising to supremacy, that the people instinctively turned for relief from the inquisitorial tyranny which was becoming insupportable. The authority lodged in the hands of the inquisitor was so arbitrary and irresponsible that even with the purest intentions it could not but be unpopular, while to the unworthy it afforded unlimited opportunity for oppression and the gratification of the basest passions. Dangerous as was any manifestation of discontent, the people of Albi and Carcassonne, reduced to despair by the cruelty of the inquisitors, Jean Galande and Jean Vigoureux, mustered courage, and in 1280 presented their complaints to Philippe le Hardi. It was difficult to

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* Raynald. ann. 1303, No. 41.--Vaissette, IV. Note xi.-- Guill. Nangiac. Contin. ann. 1303, 1309, 1310.-- Nich. Trivetti Chron. ann. 1306.-- Lt Faille, Annales de Toulouse I. 284. The irresistible encroachment of the royal jurisdiction, in spite of perpetual opposition, is most effectively illustrated in the series of royal letters recently printed by Al. Ad. Baudouin ( Lettres inédites de Philippe le Bel, Paris, 1886).

sustain their charges with specific proofs, and after a brief investigation their reiterated requests for relief were dismissed as frivolous. In the agitation against the Inquisition thus commenced, it must be borne in mind that heretics had little to do. By this time they were completely cowed and were quite satisfied if they could enjoy their faith in secret. The opposition arose from good Catholics, the magistrates of cities and substantial burghers, who saw the prosperity of the land withering under the deadly grasp of the Holy Office, and who felt that no man was safe whose wealth might arouse cupidity or whoso independence might provoke revenge. The introduction of the use of torture impressed the popular imagination with special horror, and it was widely believed that confessions were habitually extorted by insufferable torment from rich men whose faith was unblemished. The cruel provisions which brought confiscation on the descendants of heretics, moreover, were peculiarly hard to endure, for ruin impended over every one against whom the inquisitor might see fit to produce from his records evidence of ancestral heresy. It was against these records that the next attempt was directed. Foiled in their appeal to the throne, the consuls of Carcassonne and some of its prominent ecclesiastics, in 1283 or 1284, formed a conspiracy to destroy the books of the Inquisition containing the confessions and depositions. How far this was organized it would be difficult now to say. The statements of the witnesses conflict so hopelessly on material points, even as to dates, that there is little dependence to be placed on them. They were evidently extracted under torture, and if they are credible the consuls of the city and the archdeacon, Sanche Morlana, the episcopal Ordinary, Guillem Brunet, other episcopal officials and many of the secular clergy were not only implicated in the plot, but were heretics in full affiliation with the Cathari. Whether true or false they show that there was the sharpest antagonism between the Inquisition and the local Church. The whole has an air of unreality which renders one doubtful about accepting, any portion, but there must have been some foundation for the story. According to the evidence Bernard Garric, who had been a perfected heretic and a filius major, but had been converted and was now a familiar of the Inquisition, was selected as the instrument. He was approached, and after some bargaining he agreed to deliver the books for two hundred livres Tournois, for the payment of which the consuls went security. How the attempt failed and how it was discovered does not appear, but probably Bernard at the first overtures confided the plot to his superiors and led on the conspirators to their ruin. *

The whole community was now at the mercy of the Inquisition, and it was not disposed to be lenient in its triumph. While the trials were yet going on, the citizens made a fresh appeal to Pierre Chalus, the royal chancellor, who was passing through Toulouse on a mission from the court of Paris to that of Aragon. This was easily disposed of, for on September 13, 1285, the inquisitors triumphantly brought before him Bernard Garric to repeat the confession made a week previous. He had thoroughly learned his lesson, and the only conclusion which the royal representative could reach was that Carcassonne was a hopeless nest of heretics, deserving the severest measures of repression. As a last resort recourse was had to Honorius IV., but the only result was a brief from him to the inquisitors expressing his grief that the people of Carcassonne should be impeding the Inquisition with all their strength, and ordering the punishment of the recalcitrants irrespective of their station, order, or condition, an expression which shows that the opposition had not arisen from heretics. †

In reply to these complaints the inquisitors could urge with some truth that heresy, though hidden, was still busy. Although heretic seigneurs and nobles had been by this time well-nigh destroyed and their lands had passed to others, there was still infection among, the bourgeoisie of the cities and the peasantry. It is one of the noteworthy features of Catharisin, moreover, that at

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* Bern. Guidon. Gravam. ( Doat, XXX. 93, 97).-- Molinier op. cit. p. 35.-Doat, XXVI. 197, 245, 265, 266.-- Lib. Sententt. Inq. Tolos. p. 282. Sanche Morlana, the archdeacon of Carcassonne, who is represented as bearing a leading part in the conspiracy, belonged to one of the noblest families of the city. His brother Arnaud, who at one time was Seneschal of Foix, was likewise implicated, and died a few years later in the bosom of the Church. In 1328 Jean Duprat, then inquisitor, obtained evidence that Arnaud bad been hereticated during a sickness, and again subsequently on his death-bed ( Doat, XXVIII. 128). This would seem to lend color to the charge of heresy against the conspirators, but the evidence was considered too flimsy to warrant condemnation.

† Doat, XXVI. 254. -- Bern. Guidon. Gravam. ( Doat, XXX. 93).-- Arch. de l'Inq. de Care. ( Doat, XXXII. 132).

no time during its existence were lacking earnest and devoted ministers, who took their lives in their hands and wandered around in secret among the faithful, administering spiritual comfort and instruction, making converts where they could, exhorting the young and hereticating the old. In toil and hardship and peril they pursued their work, gliding by night from one place of concealment to another, and their self-devotion was rivalled by that of their disciples. Few more touching narratives can be conceived than those which could be constructed from the artless confessions extorted from the peasant-folk who fell into the hands of the inquisitors -- the humble alms which they gave, pieces of bread, fish, scraps of cloth, or small coins, the hinding-places which they constructed in their cabins, the guidance given by night through places of danger, and, more than all, the steadfast fidelity which refused to betray their pastors when the inquisitor suddenly appeared and offered the alternative of free pardon or the dungeon and confiscation. The self-devotion of the minister was well matched with the quiet heroism of the believer. To this fidelity and the complete network of secret organization which extended over the land may be attributed the marvellously long exemption which many of these ministers enjoyed in their proselyting missions. Two of the most prominent of them at this period, Raymond Delboc and Raymond Godayl, or Didier, had already, in 1276, been condemned by the Inquisition of Careassonne as perfected heretics and fugitives, but they kept at their work until the explosion of 1300, incessantly active, with the inquisitors always in pursuit but unable to overtake them. Guillem Pagès is another whose name constantly recurs in the confessions of heretications during an almost equally long period. The inquisitors might well urge that their utmost efforts were needed, but their methods were such that even the best intentions would not have saved the innocent from suffering with the guilty. *

The secretly guilty were quite sufficiently influential, and the innocent sufficiently apprehensive, to keep up the agitation which had been commenced, and at last it began to bear fruit. A new inquisitor of Carcassonne, Nicholas d'Abbeville, was quite as cruel

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* MSS. Bib. Nat., fonds latin, No. 11847.-- Doat, XXVI. 197.--Lib. Sententt. Inq. Tolos. pp. 54, 109, 111, 130, 137, 138, 139, 143, 144, 146, 147. and arbitrary as his predecessors, and when the people prepared an appeal to the king he promptly threw into jail the notary who drew up the paper. In their desperation they disregarded this warning; a deputation was sent to the court, and this time they were listened to. May 13, 1291, Philippe addressed a letter to his Seneschal of Carcassonne reciting the injuries inflicted by the Inquisition on the innocent through the newly-invented system of torture, by means of which the living and the dead were fraudulently convicted and the whole land scandalized and rendered desolate. The royal officials were therefore ordered no longer to obey the commands of the inquisitors in making arrests, unless the accused be a confessed heretic or persons worthy of faith vouch for his being publicly defamed for heresy. A month later he reiterated these orders even more precisely, and announced his intention of sending deputies to Languedoc armed with full authority to make permanent provision in the matter. It is impossible to exaggerate the importance of these manifestoes as marking a new era in the relations between the temporal and spiritual authorities. For far less than this all the chivalry and scum of Europe had been promised salvation if they would drive Raymond of Toulouse from his inheritance. *

It was probably to break in some degree the force of this unheard-of interference with inquisitorial supremacy that in September, 1292, Guillem de Saint-Seine, Inquisitor of Carcassonne, ordered all the parish priests in his district for three weeks on

In 1292 Philippe prohibited the capitouls of Toulouse from employing torture on clerks subject to the jurisdiction of the bishop, a prohibition which had to be repeated in 1307. -- Baudouin, Lettres inédites de Philippe le Bel, pp. 16, 73.

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* There has been great confusion as to the date of Philippe's action. The Ordonnance as printed by Laurière and Isambert is of 1287. As given by Vaissette (IV. Pr. 97-8) it is of 1291. A copy in Doat, XXXI. 266 (from the Regist. Curiæ Franciæ de Carcass), is dated 1297. Schmidt ( Cathares I. 342) accepts 1287; A. Molinier ( Vaissette, Éd. Privat, IX. 157) confirms the date of 1291. The latter accords best with the series of events. 1287 would seem manifestly impossible, as Philippe was crowned January 6, 1286, at the age of seventeen, and would scarcely, in fifteen months, venture on such a step so defiant of all that was held sacred; nor would Nicholas IV. in 1290 have praised his zeal in furthering the Inquisition ( Ripoll II. 29), while 1297 seems incompatible with his subsequent action on the subject.

Sundays and feast-days to denounce as excommunicate all who should impede the business of the Inquisition and all notaries who should wickedly draw up revocations of confessions for heretics. This could not effect much, nor was anything accomplished by a Parlement held April 14, 1293, at Montpellier, by the royal chamberlain, Alphonse de Ronceyrac, of all the royal officials and inquisitors of Toulouse and Carcassonne to reform the abuses of all jurisdictions. *

Shortly after this, in September, 1293, Philippe went a step further and threw his ægis over the unfortunate Jew. Although Jews as a class were not liable to persecution by the Inquisition, still, if after being once converted they reverted to Judaism, or if they proselyted among Christians to obtain converts, or if they were themselves converts from Christianity, they were heretics in the eyes of the Church, they fell under inquisitorial jurisdiction, and were liable to be abandoned to the secular arm. All these classes were a source of endless trouble to the Church, especially the "neophytes" or converted Jews, for feigned conversions were frequent, either for worldly advantage or to escape the incessant persecution visited upon the unlucky children of Israel. † The bull Turbato corde, ordering the inquisitors to be active and vigilant in prosecuting all who were guilty of these offences, issued in 1268 by Clement IV., was reissued by successive popes with a pertinacity showing the importance attached to it, and when we see Frère Bertrand de la Roche, in 1274, officially described as inquisitor in Provence against heretics and wicked Christians who

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* Arch. de l'Inq. de Carc. ( Doat, XXXII. 251). -- Chron. Bardin ann. 1293 ( Vaissette IV. Pr. 9).
† In 1278 the inquisitors of France applied to Nicholas III. for instructions, stating that some time previous, during a popular persecution of the Jews, many of them through fear, though not absolutely coerced, had received baptism and allowed their children to be baptized. With the passing of the storm they had returned to their Jewish blindness, whereupon the inquisitors had cast them in prison. They were duly excommunicated, but neither this nor the "squalor carceris" had been of avail, and they bad thus remained for more than a year. The nonplussed inquisitors thereupon submitted to the Holy See the question as to further proceedings, and Nicholas ordered them to treat such Jews as heretics--that is to say, to burn them for continued obstinacy.--Archives de l'Inq. de Carcassonne ( Doat, XXXVII. 191).

embrace Judaism, and Frère Guillaume d'Auxerre, in 1285, qualified as "Inquisitor of Heretics and Apostate Jews in France," it is evident that these cases formed a large portion of inquisitorial business. As the Jews were peculiarly defenceless, this jurisdiction gave wide opportunity for abuse and extortion which was doubtless turned fully to account. Philippe owed them protection, for in 1291 he had deprived them of their own judges and ordered them to plead in the royal courts, and now he proceeded to protect them in the most emphatic manner. To Simon Brisetête, Seneschal of Carcassonne, he sent a copy of the bull Turbato corde, with instructions that while this was to be implicitly obeyed, no Jew was to be arrested for any cause not specified therein, and, if there was any doubt, the matter was to be referred to the royal council. He further enclosed an Ordonnance directing that no Jew in France was to be arrested on the requisition of any person or friar of any Order, no matter what his office might be, without notifying the seneschal or bailli, who was to decide whether the case was sufficiently clear to be acted upon without reference to the royal council. Simon Brisetête thereupon ordered all officials to defend the Jews, not to allow any exactions to be imposed on them whereby their ability to pay their taxes might be impaired, and not to arrest them at the mandate of any one without informing him of the cause. It would not have been easy to limit more skilfully the inquisitorial power to oppress a despised class. *

Philippe had thus intervened in the most decided manner, and the oppressed populations of Languedoc might reasonably hope for permanent relief, but his subsequent policy belied their hopes. It vacillated in a manner which is only partially explicable by the

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* Mag. Bull. Roman. I. 151, 155, 159.--Archivio di Napoli, Registro 20, Lett. B, fol. 91.--MISS. Bib. Nat., fonds latin, No. 14930, fol. 227-8.--Wadding. ann. 1290, No. 5, 6.--C. 13, Sexto v. 2.--Coll. Doat, XXXII. 127; XXXVII. 193, 206, 209, 242, 255, 258.--Wadding. ann. 1359, No. 1-3.-- Lib. Sententt. Inq. Tolos. p. 230.
In 1288 Philippe had already ordered the Seneschal of Carcassonne to protect the Jews from the citations and other vexations inflicted on them by the ecclesiastical courts ( Vaissette, Éd. Privat, IX. Pr. 232). Yet in 1306 he had all the Jews of the kingdom seized and exiled, and forbidden to return under pain of death (Guill. Nangiac. Contin. ann. 1306).

shifting political exigencies of the times so far as we can penetrate them. In this same year, 1293, the Seneschal of Carcassonne is found instructing Aimeric, the Viscount of Narbonne, to execute royal letters ordering aid to be rendered to the inquisitors there. This may have been a mere local matter, and Philippe, for a while at least, adhered to his position. Towards the end of 1295 there was issued an Ordonnance of the royal court, applicable to the whole kingdom, forbidding the arrest of any one on the demand of a friar of any Order, no matter what his position might be, unless the seneschal or bailli of the jurisdiction was satisfied that the arrest should be made, and the person asking it showed a commission from the pope. This was sent to all the royal officials with strict injunctions to obey it, although, if the accused were likely to fly, he might be detained, but not surrendered until the decision of the court could be had. Moreover, if any persons were then in durance contrary to the provisions of the Ordonnance, they iv, ere to be set at liberty. Even this did not effect its object sufficiently, and a few months later, in 1296, Philippe complained to his Seneschal of Carcassonne of the numbers who were arrested by the royal officers, and confined in the royal prisons on insufficient grounds, causing scandal and the heavy infliction of infamy on the innocent. To prevent this arrests were forbidden except in cases of such violent presumption of heresy that they could not be postponed, and the officials were instructed, when called upon by the inquisitors, to make such excuses as they could. These orders were obeyed, for when, about this time, Foulques de Saint-Georges, Vice-inquisitor of Carcassonne, ordered the arrest of sundry suspects by Adam de Marolles, the deputy seneschal, the latter referred the matter to his principal, Henri de Elisia, who, after consultation with Robert d'Artois, lieutenant of the king in Languedoc and Gascony, refused the demand.* No previous sovereign had ventured thus to trammel the Inquisition. These regulations, in fact, rendered it virtually powerless, for it had no organization of its own; even its prisons were the king's and might be withdrawn at any time, and it depended

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* Regist. Curiæ Franciæ de Care. ( Doat, XXXII. 254, 267, 268, 269).-- Vaissette , IV. Pr. 99.

wholly upon the secular arm for physical force. In some places, as at Albi, it might rely upon episcopal assistance, but elsewhere it could do nothing of itself. Philippe had, moreover, been careful not to excite the ill-will of his bishops, for his Ordonnances and instructions alluded simply to the friars, thus excluding the Inquisition from royal aid without specifically naming it. His quarrel with Boniface VIII. was now beginning. Between January, 1296, and February, 1297, appeared the celebrated bulls Clericis laicos, Ineffabilis amoris, Excitat nos, and Exiit a te, whose arrogant encroachments on the secular power aroused him to resistance, and this doubtless gave a sharper zest to his desire to diminish in his dominions the authority of so purely papal an institution as the Inquisition. So shrewd a prince could readily see its effectiveness as an instrument of papal aggression, for the Church could make what definition it pleased of heresy; and Boniface did not hesitate to give him fair warning, when, in October, 1297, he ordered the Inquisitor of Carcassonne to proceed against certain officials of Béziers who had rendered themselves in the papal eyes suspect of heresy because they remained under excommunication, incurred for imposing taxes on the clergy, boasting that food had not lost its savor to them nor sleep its sweetness, and who, moreover, dared with polluted lips to revile the Holy See itself. Under such an extension of jurisdiction Philippe himself might not be safe, and it is no wonder that tentative efforts made in 1296 and 1291 to find some method of reconciling the recent royal Ordonnances with the time-honored absolutism of the Inquisition proved failures. *

Meanwhile, the exigencies of Italian politics caused Boniface suddenly to retrace his steps. His quarrel with the Cardinals Giacomo and Pietro Colonna rendered it advisable to propitiate Philippe. In May, 1297, he assented to a tithe condeded to the king by his bishops, and in the bull Noveritis ( July, 1297) he exempted France from the operation of the Clericis laicos, while in Licet per speciales ( July, 1298) he withdrew his arrogant pretension imperatively to prolong the armistice between France and

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* Du Puy, Histoire du Differend, etc. Pr. 14, 15, 23, 24.-- D'Argentré, Collect. Judic. de novis Error. I. I. 125.-- Vaissette, IV. Pr. 99.--Arch. de l'Inq. de Care. ( Doat, XXXII. 264).-- Faucon, Registres de Boniface VIII. No. 2140.

England. A truce was thus patched up with Philippe, who hastened to manifest his good-will to the Holy See by abandoning his subjects again to the inquisitors. In the Liber Sextus of the Decretals, published by Boniface March 3, 1298, the pope included, with customary imperiousness, a canon commanding the absolute obedience of all secular officials to the orders of inquisitors under penalty of excommunication, which if endured for a year carried with it condemnation for heresy. This was his answer to the French monarch's insubordinate legislation, and Philippe at the moment was not inclined to contest the matter. In September he meekly enclosed the canon to his officials with instructions to obey it in every point, arresting and punishing all whom inquisitors or bishops might designate, and punishing all whom they might condemn. A letter of Frère Arnaud Jean, Inquisitor of Pamiers, dated March 2, of the same year, assuring the Jews that they need dread no novel measures of severity, would seem to indicate that the royal protection had been previously withdrawn from them. The good understanding between king and pope lasted until 1300, when the quarrel broke out afresh with greater acrimony than ever. In December of that year the provisions of Clericis laicos were renewed by the bull Nuper ex rationabilibus, followed by the short one, of which the authenticity is disputed, Scire te volumus, asserting Philippe's subjection in temporal affairs and calling forth his celebrated rejoinder, Sciat tua maxima fatuitas. The strife continued with increasing violence till the seizure of Boniface at Anagni, September 8, 1303, and his death in the following month. *

Under this varying policy the fate of the people of Languedoc was hard. Nicholas d'Abbeville, the Inquisitor of Carcassonne, was a man of inflexible severity, arrogantly bent on pushing his prerogatives to the utmost. He had an assistant worthy of him in Foulques de Saint-Georges, the Prior of the Convent of Albi, which was under his jurisdiction. He had virtually another assistant in the bishop, Bernard de Castanet, who delighted to act as inquisitor, impelled alike by fanaticism and by greed, for, as we have

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* Du Puy, op. cit. Pr. 39, 41, 42, 44. -- Faucon, Registres de Boniface VIII. No. 1822-3, No. 1829, No. 1830-1, No. 1930.--C. 18 Sexto v. 2.-- Isambert. Anc. Loix Franç. II. 718.-- Vaissette, Éd. Privat, X. Pr. 347.-- Archives de l'Évêché d'Albi ( Doat, XXXII. 275).

seen, the bishops of Albi, by a special transaction with St. Louis, enjoyed a half of the confiscations. Prior to his elevation in 12'6 Bernard had been auditor of the papal camera, which shows him to have been an accomplished legist, and he was also a patron of art and literature, but he was ever in trouble with his people. Already, in 1277, he had succeeded in so exasperating them that his palace was swept by a howling mob, and he barely escaped with his life. In 1282 he commenced the erection of the cathedral of St. Cecilia, a gigantic building half church, half fortress, which swallowed enormous sums, and stimulated his hatred of heresy by supplying a pious use for the estates of heretics. *

To such men the protection granted to his subjects by Philippe was most distasteful, and not without reason. Heretics naturally took advantage of the restrictions imposed on the Inquisition and redoubled their activity. It might seem, indeed, to them that the day of supremacy of the Church was past, and that the rising independence of the secular power might usher in an era of comparative toleration, in which their persecuted religion would at length find its oft-deferred opportunity of converting mankind-a dream in which they indulged to the last. More demonstrative, if not more earnest, was the feeling which the royal policy aroused in Carcassonne. The Ordonnances had not only crippled the Inquisition, but had shown the disfavor with which it was regarded by the king, and in 1295 some of the leading citizens, who had been compromised in the trials of 1285, found no difficulty in arousing the people to open resistance. For a while they controlled the city, and inflicted no little injury on the Dominicans, and on all who ventured to support them. Nicholas d'Abbeville was driven from the pulpit when preaching, pelted with stones and pursued with drawn swords, and the judges of the royal court on one occasion were glad to escape with their lives, while the friars were beaten and insulted when they appeared in public and were practically segregated as excommunicates. Bernard Gui, an

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* C. Molinier, L'Inq. clans le midi de la France, p. 92.--A. Molinier ( Vaissette, Éd. Privat, IX. 307). The character and power of the bishops of Albi are illustrated in a successor of Bernard de Castanet, Bishop Géraud, who in 1312, to settle a quarrel with the Seigneur de Puygozon, raised an army of five thousand men with which he attacked the royal Chateau Vieux d'Albi, and committed much devastation.-- Vaissette, IV. 160.

eye-witness, naturally attributes this to the influence of heresy, but it is impossible for us now to conjecture how much may have been due to religious antagonism, and how much to the natural reaction among the orthodox against the intolerable oppression of the inquisitorial methods. *

For some years the Inquisition of Carcassonne was suspended. As soon as secular support was withdrawn public opinion was too strong, and it succumbed. This lasted until the truce between king and pope again placed the royal power at the disposal of the inquisitors. In their despair the citizens then sent envoys to Boniface VIII., with Aimeric Castel at their head, supported by a number of Franciscans. Boniface listened to their complaints and proposed to depute the Bishop of Vicenza as commissioner to examine and report, but the papal referendary, afterwards Cardinal of S. Sabina, required a bribe of ten thousand florins as a preliminary. It was promised him, but Aimeric, having secured the good offices of Pierre Flotte and the Duke of Burgundy, thought lie could obtain his purpose for less, and refused to pay it. When Boniface heard of the refusal he angrily exclaimed, "We know in whom they trust, but by God all the kings in Christendom shall not save the people of Carcassonne from being burned, and specially the father of that Aimeric Castel!" The negotiation fell through, and Nicholas d'Abbeville bad his triumph. A large portion of the citizens were wearied with the disturbances, and were impatient under the excommunication which rested on the community. The prosperity of the town was declining, and there were not wanting those who predicted its ruin. The hopelessness of further resistance was apparent, and matters being thus ripe for a settlement, a solemn assembly was held, April 27, 1299, when the civic magistrates met the inquisitior in the presence of the Bishops of Albi and Béziers, Bertrand de Clermont, Inquisitor of Toulouse, the royal officials, sundry abbots and other notables. Nicholas dictated his own terms for the absolution asked at his hands, nor were they seemingly harsh. Those who were manifest heretics, or specially defamed, or convicted by legal proof must take their chance. The rest were to be penanced as the bishops and the Ab-

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* Bern. Guidon. Hist. Conv. Prædic. ( Martene Coll. Ampl. VI. 477-8).-- Ejusd. Gravam. ( Doat, XXX. 94).

bot of Fontfroide might advise, excluding confiscation and personal or humiliating penalties. All this was reasonable enough from an ecclesiastical point of view, but so deep-seated was the distrust, or so strong the heretical influence, that the people asked twenty-four hours for consideration, and on reassembling the next day refused the terms. Six months passed, their helplessness and isolation each day becoming more apparent, until, October 8, they reassembled, and the consuls asked for absolution in the name of the community. Nicholas was not severe. The penance imposed on the town was the building of a chapel in honor of St. Louis, which was accomplished in the year 1300 at the cost of ninety livres Tournois. The consuls, in the name of the community, secretly abjured heresy. Twelve of the most guilty citizens were reserved for special penances, viz., four of the old consuls, four councillors, two advocates, and two notaries. Of these the fate was doubtless deplorable. Chance has preserved to us the sentence passed on one of the authors of the troubles, Guillem Garric, by which we find that he rotted in the horrible dungeon of Carcassonne for twenty-two years before he was brought forward for judgment in 1321, when in consideration of his long confinement he was given the choice between the crusade and exile, and the crushed old man fell on his knees and gave thanks to Jesus Christ and to the inquisitors for the mercy vouchsafed him. Some years later intense excitement was created when Frère Bernard Délicieux obtained sight of the agreement, and discovered that the consuls had been represented in it as confessing that the whole community had given aid to manifest heretics, that they had abjured in the name of all, and thus that all citizens were incapacitated for office and were exposed to the penalties of relapse in case of further trouble. This excited the people to such a point that the inquisitor, Geoffroi d'Ablis, was obliged to issue a solemn declaration, August 10, 1303, disclaiming any intention of thus taking advantage of the settlement; and notwithstanding this, when King Philippe came to Carcassonne in 1305 the agreement was pronounced fraudulent, the seneschal Gui Caprier was dismissed for having affixed his seal to it, and confessed that he bad been bribed to do so by Nicholas d'Abbeville with a thousand livres Tournois.*

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* MSS. Bib. Nat., fonds latin, No. 4270, fol. 18, 119-23, 129, 135-6, 292.--Arch.

Encouraged by the crippling and suspension of the Inquisition, the Catharan propaganda had been at work with renewed vigor. In 1299 the Council of Béziers sounded the alarm by announcing that perfected heretics had made their appearance in the land, and ordering close search made after them. At Albi, Bishop Bernard was, as usual, at variance with his flock, who were pleading against him in the royal court to preserve their jurisdiction. The occasion was opportune. He called to his assistance the inquisitors Nicholas d'Abbeville and Bertrand de Clermont, and towards the close of the year 1299 the town was startled by the arrest of twenty-five of the wealthiest and most respected citizens, whose regular attendance at mass and observance of all religious duties had rendered them above suspicion. The trials were pushed with unusual celerity, and, from the manner in which those who at first denied were speedily brought to confession and to revealing the names of their associates, there was doubtless good ground for the popular belief that torture was ruthlessly and unsparingly used; in fact, allusions to it in the final sentence of Guillem Calverie, one of the victims, leave no doubt on the subject. Abjuration saved them from the stake, but the sentence of perpetual imprisonment in chains was a doubtful mercy for those who were sentenced, while a number were kept interminably in jail awaiting judgment. *

The whole country was ripe for revolt. The revival of Philippe's quarrel with Boniface soon gave assurance that help might be expected from the throne; but if this should fail there would be scant hesitation on the part of desperate men in looking for some other sovereign who would lend an ear to their complaints. The arrest and trial for treason of the Bishop of Pamiers, in 1301, shows us what was then the undercurrent of popular feeling in Languedoc, where the Frenchman was still a hated stranger, the king a foreign despot, and the people discontented and ready to shift their allegiance to either England or Aragonwhenever they could see their advantage in it. The fragile tenure with which

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de l'Inq. de Care. ( Doat, XXXII. 283).-- Vaissette, IV. 91; Pr. 100-2.--Lib. Sententt. Inq. Tolos. pp. 282-5.-- Coll. Doat, XXXIV. 21. * Concil. Biterrens. ann. 1299, c. 3 ( Vaissette, IV. 96).-- MSS. Bib. Nat., fonds latin, No. 4270, fol. 264, 270.-- Archives de l'Evêché d'Albi ( Doat, XXXV. 69). --MSS. Bib. Nat., fonds latin, No. 11847.--Lib. Senteutt. Inquis. Tolos. p. 266.

the land was still held by the Kings of Paris must be kept in view if we would understand Philippe's shifting policy. *

The prosecutions of Albi caused general terror, for the victims were universally thought to be good Catholics, selected for spoliation on account of their wealth. The conviction was widespread that such inquisitors as Jean de Faugoux, Guillem de Mulceone, Jean de Saint-Seine, Jean Galande, Nicholas d'Abbeville, and Foulques de Saint-Georges had long had no scruple in obtaining, by threats and torture, such testimony as they might desire against any one whom they might wish to ruin, and that their records were falsified, and filled with fictitious entries for that purpose. Some years before, Frère Jean Martin, a Dominican, had invoked the interposition of Pierre de Montbrun, Archbishop of Narbonne (died 1286), to put a stop to this iniquity. Some investigation was made, and the truth of the charges was established. The dead were found to be the special prey of these vultures, who had prepared their frauds in advance. Even the fierce orthodoxy of the Maréchaux de la Foi could not save Gui de Levis of Mirepoix from this posthumous attack; and, when Gautier de Montbrun, Bishop of Carcassonne, died, they produced from their records proof that he had adored heretics and had been hereticated on his death-bed. In this latter case, fortunately, the archbisbop happened to know that one of the witnesses, Jourdain Ferrolh, had been absent at the time when, by his alleged testimony, he had seen the act of adoration. Frère Jean Martin urged the archbishop to destroy all the records and cause the Dominicans to be deprived of their functions, and the prelate made some attempt at Rome to effect this, contenting himself meanwhile with issuing some regulations and sequestrating some of the books. It was probably during this flurry that the Inquisitors of Carcassonne and Toulouse, Nicholas d'Abbeville and Pierre de Mulceone, hearing that they were likely to be convicted of fraud, retired with their records to the safe retreat of Prouille and busied themselves in making a transcript, with the compromising entries omitted, which they ingeniously bound in the covers stripped from the old volumes. †

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* Du Puy, Hist. du Differend, Pr. 633 sqq. 653-4.-- Martene Thesaur. I 1320-36. † MSS. Bib. Nat., fonds latin, No. 4270, fol. 125-8, 139.

About this time occurred a case which confirms the popular belief in inquisitorial iniquity, and which had results of vastly greater importance than its promoters anticipated. When the disappointed Boniface VIII. swore that he would cause the burning of Aimeric Castel's father, he uttered no idle threat. Nicholas d'Abbeville, a fitting instrument, was at hand, and to him he privately gave the necessary verbal instructions. Castel Fabri, the father, had been a citizen of Carcassonne distinguished for piety and benevolence no less than for wealth. A friend of the Franciscan Order, after duly receiving the sacraments, he had died, in 1278, in the hands of its friars, six of whom kept watch in the sick-room until his death, and he had been buried in the Franciscan cemetery. We have seen in the case of the Count of Foix how easily all these precautions could be brushed aside, and Nicholas found no difficulty in discovering or making the evidence he required. * Suddenly, in 1300, the people of Carcassonne were startled by a notice, read in all the parish churches, summoning those wishing to defend the memory of Castel Fabri to appear before the Inquisition on a day named, as the deceased was proved to have been hereticated on his death-bed. The moment was well chosen, as Aimeric Castel, the son, was absent. The Franciscans, for whom the accused had doubtless provided liberally in his will, felt themselves called upon to assume his defence. Hastily consulting they determined to send their lector, Bernard de Licgossi, or Délicieux, to the General Chapter then assembling at Marseilles, for instructions, as, in the chronic antagonism between the Mendicants, the matter seemed to be regarded as an assault on the Order. The wife of Aimeric Castel provided for the expenses of the journey, and Bernard returned with instructions from the provincial to defend the memory of the deceased, while Eléazar de

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* In a series of confessions extracted from Master Arnaud Matha, a clerk of Carcassonne, in 1285, there are two, of October 4 and 10, in which he describes all the details of the heretication of Castel Fabri on his death-bed, in 1278 ( Doat, XXVI. 258-60). While these cannot be positively said to be interpolations, they have the appearance of being so, and it may safely be assumed as impossible that such a matter would have been allowed to lie dormant for fifteen years with so rich a prize within reach. The case is doubtless one of the forced records which, as we have seen, were popularly believed to be customary in the Inquisition.

Clermont, the syndic of the convent, was deputed by the Guardian of Narbonne to co-operate with him. Meanwhile Nicholas had proceeded to condemnation, and when, July 4, 1300, Bernard and Eléazar presented themselves to offer the testimony of the friars who had watched the dying man, Nicholas received them standing, refused to listen to them, and on their urging their evidence left the room in the most contemptuous manner. In the afternoon they returned to ask for a certificate of their offer and its refusal, but found the door of the Inquisition closed, and could not effect an entrance.

The next step was to take an appeal to the Holy See and ask for "Apostoli," but this was no easy matter. So general was the terror inspired by Nicholas that the doctor of decretals, Jean de Penne, to whom they applied to draw the paper, refused unless his name should be kept inviolably secret, and nineteen years afterwards Bernard when on trial refused to reveal it until compelled to do so. To obtain a notary to authenticate the appeal was still harder. All those in Carcassonne absolutely refused, and it was found necessary to bring one from a distance, so that it was not until July 16 that the document was ready for service. How seriously, indeed, all parties regarded what should have been a very simple business is shown by the winding-up of the appeal, which places, until the case is decided, not only the body of Castel Fabri, but the appellants and the whole Franciscan convent, under the protection of the Holy See. When they went to serve the instrument on Nicholas the doors, as before, were found closed and entrance could not be effected. It was therefore read in the street and left tacked on the door, to be taken down and treasured and brought forward in evidence against Bernard in 1319. We have no further records of the case, but that the appeal was ineffectual is visible in the fact that in 1322-3 the accounts of Arnaud Assalit show that the royal treasury was still receiving an income from the confiscated estates of Castel Fabri; while in 1329 the still unsatisfied vengeance of the Inquisition ordered the bones of his wife Rixende to be exhumed. *

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* MSS. Bib. Nat., fonds latin, No. 4270, fol. 14-16, 29-30, 35, 120, 148.-- Coll. Doat, XXVII. 178; XXXIV. 123, 189. As late as 1338 the confiscated house of Castel Fabri at Carcassonne was the subject of a reclamation by Pierre de Manse who claimed that Philippe le Bel

The case of Castel Fabri might have passed unnoticed, like thousands of others, had it not chanced to bring into collision with the Inquisition the lector of the convent of Carcassonne. Bernard Délicieux was no ordinary man, in fact a contemporary assures us that in the whole Franciscan Order there were few who were his equals. Entering the Order about 1284, his position of lector or teacher shows the esteem felt for his learning, for the Mendicants were ever careful in selecting those to whom they confided such functions; and, moreover, we find him in relations with the leading minds of the age, such as Raymond Lully and Arnaldo de Vilanova. His eloquence made him much in request as preacher; his persuasiveness enabled him to control those with whom he came in contact, while his enthusiastic ardor prompted him to make any sacrifices necessary to a cause which had once enlisted his sympathies. He was no latitudinarian or time-server, for when the split came in his own Order he embraced, to his ruin, the side of the Spiritual Franciscans, with the same disregard of self as he had manifested in his dealings with the Inquisition. He was no admirer of toleration, for he devoutly wished the extermination of heresy, but experience and observation had convinced him that in Dominican hands the Inquisition was merely an instrument of oppression and extortion, and he imagined that by transferring it to the Franciscans its usefulness would be preserved while its evils would be removed. Boniface VIII., as we have seen, about this time replaced the Franciscan inquisitors of Padua and Vicenza with Dominicans for the purpose of repressing similar evils, and in the jealousy and antagonism between the two orders the converse operation might seem worth attempting in Languedoc. In the hope of alleviating the sufferings of the people, Bernard devoted himself to the cause for years, incurring obloquy, persecution, and ingratitude. Those whom he sought to serve allowed him to sell his books in their service, and to cripple himself with debt, while the enmities which he excited hounded him relentlessly to the death. Yet in the struggle he had the sympathies of his own Order which everywhere throughout Languedoc manifested itself

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had given it to his queen, through whom it had come to him. The royal officials asserted that the gift had only been for life, and had seized it again, but Philippe de Valois abandoned it to the claimant.-- Vaissette, Éd. Privat, X. Pr. 831-3.

the enemy of the Dominican Inquisition. Already, in 1291, Franciscans in Carcassonne had endeavored to intervene in cases of heresy, and had been sharply reproved by Philippe le Bel at the instance of the Inquisitor Guillaume de Saint-Seine. In 1298 they had supported the appeal of the men of Carcassonne to Boniface VIII., and throughout the whole of Bernard's agitation the Franciscan convents are seen to be rallying-points of the opposition. It is there that Bernard preaches his fiery sermons; it is there that meetings are held to plan resistance. During the troubles in Carcassonne Foulques de Saint-Georges went with twenty-five men to the Franciscan convent to cite the opponents of the Inquisition. The friars would not admit them, but tolled the bell and an angry crowd assembled, while those inside the convent assailed them with stones and quarrels, and they were glad to escape with their lives. *

Vainly the inquisitors complained to the Franciscan prelates of Bernard as an impeder of the Holy Office. The form of a trial would be gone through, and the offender would be furnished with letters attesting his innocence. The Dominicans asserted that Franciscan zeal was solely caused by jealousy; the Franciscans retorted that their friends were the special objects of inquisitorial persecution. King Philippe's confessor was a Dominican, Queen Joanna's a Franciscan, and the two courtly friars took part, for and against the Inquisition, with a zeal which rendered them important factors in the struggle. The undying hostility between the two Orders always led them to opposite sides in every question of dogma or practice, and this was one which afforded the amplest scope to bitterness. †

The coup-de-main executed on the so-called heretics of Albi, in December, 1299, and the early months of 1300, had excited consternation too general for the matter to be passed over. King Philippe's quarrel with Boniface was breaking out afresh, and he might not be averse to making his subjects feel that they had a

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* Historia Tribulationum ( Archiv für Litteratur- u. Kirchengeschichte, 1886, p. 148.--MSS. Bib. Nat., fonds latin, No. 4270, fol. 231.-- Vaissette, Éd. Privat, X. 268 . † MSS. Bib. Nat., fonds latin, No. 4270, fol. 9, 19, 22, 24, 26, 32, 40, 63, 70, 73, 81, 82, 84, 119, 128, 149, 155, 163. -- Bern. Guidon. Hist. Conv. Albiens. ( D. Bouquet, XXI. 748).--Coll. Doat, XXXIV. 26.

protector in the throne. With the advice of his council an investigation was ordered, and confided to the Bishops of Béziers and Maguelonne, but the inquisitors arrogantly and persistently refused to allow the secrets of their office to be invaded. This iv, as not calculated to remove popular disquiet, and in 1301 Philippe sent to Languedoc two officials armed with supreme powers, under the name of Reformers. As the royal authority extended and established itself, special deputies for the investigation and correction of abuses were frequently despatched to the provinces. In the present case those who came to Languedoc perhaps had for their chief business the arrest of the Bishop of Pamiers, accused of treasonable practices, but the colorable pretext for their mission was the correction of inquisitorial abuses. One of them, Jean de Pequigny, Vidame of Amiens, was a man of high character for probity and sagacity; the other was Richard Nepveu, Archdeacon of Lisieux, of whom we hear little in the following years, except that he quietly slipped into the vacant episcopate of Béziers. He must have done his duty to some extent, however, for Bernard Gui tells us that he died in 1309 of leprosy, as a judgment of God for his hostility to the Inquisition. *

The Reformers established themselves at Toulouse, where Foulques de Saint-Georges had been inquisitor since Michaelmas, 1300, and speedily gathered much damaging testimony against him, for he was accused not only of unduly torturing persons for purposes of extortion, but of gratifying his lusts by arresting women whose virtue he failed otherwise to overcome. Thither flocked representatives of Albi, with the wives and children of the prisoners, beseeching and imploring the representatives of the

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* MSS. Bib. Nat., fonds latin, No. 4270, fol. 163. -- Guillel. Nangiac. Contin. ann. 1303. -- Grandes Chroniques, T. V. pp. 156-7. -- Girard de Fracheto Chron. contin. ann. 1203 ( D. Bouq. XXI. 23).-- Vaissette, IV. 112.--Bern. Guidon. Hist. Fund. Conv. ( Martene Ampl. Coll. V. 514). When, long years afterwards, in 1319, Bernard Délicieux was carried from Avignon to Toulouse for the trial which led to his death, one of the convoy, a notary named Arnaud de Nogaret, chanced to allude to a report that Pequigny had been bribed with one thousand livres to oppose the Inquisition. Then the old man's temper flashed forth in defence of his departed friend--"Thou liest in the throat: the Vidame was an honest man!"--MSS. Bib. Nat., fonds latin, No. 4270, fol. 263.

king for justice, and promising revelations if they would issue letters of safety to those who would give information -- for the terror inspired by the Inquisition was such that no one dared to testify concerning it unless he was assured of protection against its vengeance. The Bishop of Albi came also to justify himself, and on his return to his episcopal seat he was welcomed with a manifestation of the feeling entertained for him by his flock, whom the coming of the Reformers encouraged in the expression of their sentiments. When his approach was announced a crowd of men and women rushed forth from the gates to meet him with shouts of "Death, death, death to the traitor!" It may perhaps be doubted whether, as reported, he bore the threats and insults with patience akin to that of Christ, ordering his followers to keep their weapons down; certain it is that he was roughly handled, and had difficulty in safely reaching his palace. A conspiracy was formed to burn the palace, in order, during the confusion, to liberate the prisoners, but the hearts of the conspirators failed them and the project was abandoned. Even more menacing was the action of a number of the chief citizens, who bound themselves by a notarial instrument to prosecute him and Nicholas d'Abbeville in the king's court. As a consequence, the bishop's temporalities were sequestrated, and eventually the enormous fine of twenty thousand livres stripped him of a portion of his illgotten gains for the benefit of the king, who was bitterly reproached by Bernard Délicieux for thus preferring money to justice. Bernard de Castanet retained his uneasy seat until 1308, when, seeing under Clement V. no prospect of better times, he procured a transfer to the quieter see of Puy. One of the earliest signs of the revulsion under John XXII. was his advancement, in December, 1316, to the Cardinalate of Porto, which he held for only eight months, his death occurring in August, 1317. *

The Reformers, meanwhile, had sent for Bernard Délicieux, who was then quietly performing his duties as lector in the convent of Narbonne. He must already have made himself conspic-

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* Bern. Guidon. Hist. Fund. Conv. ( Martene Ampl. Coll. VI. 510-11).--Arch. de l'Inq. de Care. ( Doat, XXVII. 7).--MSS. Bib. Nat., fonds latin, No. 4270, fol. 6, 7, 11, 42, 45, 48, 71, 161, 270.--Arch. de l'hôtel-de-ville d'Albi ( Doat, XXXIV. 169).-- Vaissette, IV. 143.

uous in the affair of Castel Fabri, and was evidently regarded as a desirable ally in the impending struggle. According to his own story lie advised Pequigny to let the Inquisition alone, as experience had shown that effort was useless; but on being called again to Toulouse on some business connected with the Priory of la Daurade, and having to visit Paris in connection with the will of Louis, Bishop of Toulouse, it was arranged, at Pequigny's suggestion, that he should accompany a deputation which the citizens of Albi were sending to the king to invoke his active intervention. The court was at Senlis, whither they repaired, and there came also Pequigny to justify himself, and Frère Foulques with several Dominicans, eager to establish the innocence of the Inquisition. *

The battle was fought out before the king. Bernard urged the suspension of the inquisitors during an investigation, or that the Dominicans should be permanently declared ineligible while awaiting final action by the Holy See. Supported by Frère Guillaume, the king's Dominican confessor, Foulques preferred charges against Pequigny, but could furnish no proofs. Pequigny retorted with accusations against Foulques, and a commission, consisting of the Archbishop of Narbonne and the Constable of France, was appointed to hear both sides. After due deliberation, it reported in favor of Pequigny, and the king took the unheard-of step of removing the inquisitor. He at first requested this of the Dominican Provincial of Paris, who possessed the power to do so, but that official called together a chapter, which contented itself with appointing an adjunct, and ordering Foulques to retain office till the middle of the following Lent, in order to complete the trials which he had already commenced. This gave Philippe great offence, which he expressed in the most outspoken terms in letters to his chaplain and to the Bishop of Toulouse, whom he bitterly reproached for advising acceptance of the terms. He did not content himself with words, for simultaneously, December 8, 1301, he wrote to the bishop, the Inquisitor of Toulouse, and the seneschals of Toulouse and Albi, stating that the imploring cries of his subjects, including prelates and ecclesiastics, counts, barons, and other distinguished men, convinced him that Foulques was guilty of the charges preferred against him, including crimes

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* MSS. Bib. Nat., fonds latin, No. 4270, fol. 16, 149.

abhorrent to the human mind. He afflicted the people with numerous exactions and oppressions; he was accustomed to commence proceedings with torture inconceivable and incredible, and thus compel confession from those whom he suspected, and when this failed he suborned witnesses to testify falsely. His detestable excesses had created such general terror that a rising of the people was to be apprehended unless some speedy remedy was had. Some further unavailing opposition was made to Foulques's removal, but not much was gained by the appointment of his successor, Guillaume de Morières, who had previously succeeded him in the Priory of Albi. Foulques was gratified with the important Priory of Avignon, and when he subsequently died in poverty at Lyons he was regarded by his Order almost in the light of a martyr. * Philippe had not contented himself with getting rid of Foulques, but had endeavored to introduce reforms which are interesting not only as a manifestation of the royal supremacy which he assumed, but also as the model of all subsequent endeavors to curb the abuses of the Inquisition. It was natural that this should take the shape of reviving the episcopal power which had become so completely suppressed. Firstly, the prison which the crown had built on its own land in Toulouse for the use of the Inquisition was to be placed under the charge of some one selected by both bishop and inquisitor, and in case of their disagreement by the royal seneschal. The inquisitor was deprived of the power of arbitrary arrest. He was obliged to consult the bishop, and when they could not agree the question was to be decided by a majority vote in an assemblage consisting of certain officials of the cathedral and of the Franciscan and Dominican convents. Arrests were only to be made by the seneschal, after these preliminaries had been observed, except in case of foreign heretics who might escape. The question of bail was to be settled in the same way as that of arrest. In no case was either bishop or inquisitor entitled to obedience when acting individually, for, as the king declared, "We cannot endure that the life and

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* MSS. Bib. Nat., fonds latin, No. 4270, fol. 121, 125, 132, 150, 159, 165.--Vaissette, IV. Pr. 118-20.--Bern. Guidon.
Hist. Conv. Prædic. (Martene Ampl. Coll. VI. 510).--Arch. de l'hôtel-de-ville d'Albi ( Doat, XXXIV. 169).

death of our subjects shall be abandoned to the discretion of a single individual, who, even if not actuated by cupidity, may be insufficiently informed." Inadequate as these reforms eventually proved, they had an excellent temporary effect. For a time the Inquisition was paralyzed, and arrests which had been taking, place every week were suddenly brought to an end, for during, 1302 these provisions were embodied in a general Ordonnance, and the legislation of 1293 protecting the Jews was repeated. At the same time Philippe was careful to manifest due solicitude for the suppression of heresy, for he published anew the severe edict of St. Louis; and on the appointment of Guillaume de Morières to the Inquisition of Toulouse he wrote to the seneschal instructing him to place the royal prisons at the inquisitor's disposal, to pay him the customary stipend, and to aid him in every way until further orders. *

While the new regulations may have promised relief elsewhere, they gave little comfort at Albi, the inquisitorial proceedings of whose bishop had given rise to the whole disturbance. Its citizens were still languishing in the prison of the Inquisition of Carcassonne, and a numerous deputation of both sexes was sent to the king, accompanied by two Franciscans, Jean Hector and Bertrand de Villedelle. Again Bernard Délicieux was present, having this time been opportunely chosen to represent the Order on a summons from Philippe for consultation on the subject of his quarrel with Pope Boniface. They all followed the king to Pierrefonds and then to Compiègne. He gave them fair words, promised a speedy visit to Languedoc, when he would settle matters, and consoled them with a donation of one thousand livres, which Le could well afford to do, for the confiscated estates of the prisoners were in his hands, and were never released. †

All this, of course, gave little satisfaction; nor were the people placated by the removal of Nicholas d'Abbeville, for he was succeeded in the Inquisition of Carcassonne by Geoffroi d'Ablis,

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* Vaissette, IV. Pr.118-21.--MSS. Bib. Nat., fonds latin, No. 4270, fol. 69.-Isambert, Anc. Loix Franç. II. 747, 789. † Arch. de l'hôtel-de-ville d'Albi ( Doat, XXXIV. 169).--MSS. Bib. Nat., fonds latin, No. 4270, fol. 16, 70, 134, 151. -- Coll. Doat, XXXIII. 207-72; XXXIV. 189.

who was as energetic and unsparing as his predecessor, and who brought royal letters, dated January 1, 1303, ordering all officials to render him the customary obedience. Popular excitement grew more and more threatening, and as Albi had no local inquisitors of its own, being within the jurisdiction of the tribunal of Carcassonne, the discontent vented itself on the Dominicans, who were regarded as the representatives of the hated tribunal. On the first Sunday in Advent, December 2, 1302, when the friars went as usual to preach in the churches they were violently ejected and assailed with cries of "Death to the traitors!" and deemed themselves at length fortunate in being able to regain their convent. This state of things continued for several years, during which they scarce dared to show themselves in the streets, and were never secure from insult. All alms and burial-fees were withdrawn, and the people refused even to attend mass in their church. The names of Dominic and Peter Martyr were erased from the crucifix at the principal gate of the town, and were replaced with those of Pequigny and Nepveu, and of two citizens who were leaders in the disturbances--Arnaud Garsia and Pierre Probi of Castres. *

The prisoners of Albi were still as far as ever from liberation, and Bernard Délicieux urged Pequigny to come to Carcassonne and consider their case on the spot. In the summer of 1303 he did so, and was met by a large number of the people of Albi, men and women, praying him to liberate them. While he was investigating the subject he came upon the instrument of pacification between Nicholas d'Abbeville and the consuls of Carcassonne in 1299. This was communicated to the people by Frère Bernard in a fiery sermon, and a knowledge of its conditions aroused them almost to frenzy. Riots ensued in which the houses of some of the old consuls and of those who were regarded as friends of the Inquisition were destroyed; the Dominican church was assailed, its windows broken, the statues in its porch overthrown, and the friars maltreated. To violate the prisons of the Inquisition was so serious a matter that Pequigny seems to have wished the backing of an enraged populace before he would venture on the step; and

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* Vaissette, Éd. Privat, X. Pr.409. -- MSS. Bib. Nat., fonds latin, No. 4270, fol. 165.--Bern. Guidon. Hist. Conv. Prædic. ( Martene Ampl. Coll. VI. 511).

when he resolved upon it he anticipated resistance so confidently that with his privity Bernard assembled fourscore men, with skilled mechanics, in the Franciscan convent, ready to break open the jails in case of necessity. Their services were not needed. Geoffroi d'Ablis yielded, and in August, 1303, Pequigny removed the prisoners of Albi. He did not discharge them, however, but merely transferred them to the royal prisons, and refused to carry them to the king as Bernard advised. Possibly their treatment for a while may have been gentler, but they derived no permanent advantage from the movement. The grasp of the Inquisition was unrelaxing. It obtained possession of them again, and we shall see that it held them to the last. *

Meanwhile advantage was taken of the access obtained to them to procure from them statements of the tortures which they had endured, and lists were made of the names of those whom they had been forced to accuse as heretics. These were circulated throughout the land and excited general alarm, the Franciscans being especially active in giving them publicity. On the other hand, the inquisitor Geoffroi d'Ablis was equal to the emergency. He cited Pequigny to appear and stand trial for impeding the Inquisition, and on his refusal excommunicated him, September 29; and as soon as word could be carried to Paris he was published as excommunicate by the Dominicans there. This audacious act brought all parties to a sense of the nature of the conflict which had sprung up between Church and State. The consuls and people of Albi addressed to the queen an earnest petition beseeching her to prevail upon the king not to abandon them by withdrawing the Reformers, who had already done so much good and on whom depended their last hope. A fruitless effort also was made to prevent the publication of the excommunication. At Castres, October 13, Jean Ricoles, stipendiary priest of the Church of St. Alary, published it from the pulpit, as he was bound to do, and was promptly arrested by the deputy of the royal viguier of Albi and carried to the Franciscan convent, where he was threatened

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* MSS. Bib. Nat., fonds latin, 4270, fol. 8, 17, 19, 20, 32, 44, 49, 58, 156, 162, 229.--Pequigny is also said to have arrested some of the friars connected with the Inquisition ( La Faille, Annales de Toulouse I. 34), but I think this impossible.

and maltreated, and the friars used every effort to persuade him to withdraw it. This in itself was a grave violation of clerical immunity, and it was soon recognized that such proceedings were worse than useless. Pequigny's authority was paralyzed until the excommunication should be removed, and this could only be done by the man who had uttered it, or by the pope himself. *

The prospect of relief was darkened by the election, October 21, of Benedict XI., himself a Dominican and necessarily predisposed in favor of the Inquisition. Special exertions evidently were required unless all that had been gained was to be lost, and, at the best, litigation in the Roman court was a costly business. Pequigny had appealed to the pope, and, October 29, he wrote from Paris to the cities of Languedoc asking for their aid in the persecution which he had brought upon himself in their cause. Bernard Délicieux promptly busied himself to obtain the required assistance. By his exertions the three cities of Carcassonne, Albi, and Cordes entered into an alliance and pledged themselves to furnish the sum of three thousand livres, one half by Carcassonne and the rest by the other two, and to continue in the same proportions as long as the affair should last. After Pequigny's death they renewed their obligation to his oldest son Renaud; but as the matter was much protracted, they grew tired, and Bernard, who had raised some of the money on his own responsibility, was left with heavy obligations, of which be vainly sought restitution at the hands of the ungrateful cities. †

The quarrel was thus for a time transferred to Rome. Pequigny went to Italy with envoys from the king and from Carcassonne and Albi to plead his cause, and was opposed by Guillaume de Morières, the Inquisitor of Toulouse, sent thither to manage the case against him. Benedict was not slow in showing on

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* MSS. Bib. Nat., fonds latin, 4270, fol. 27, 272.--Arch. de l'Inq. de Carc. ( Doat, XXXII. 114).--Bern. Guidon. Hist. Conv. Prædic. ( Martene Ampl. Coll. VI. 511).-- Vaissette, IV. Pr. 128.-- Coll. Doat, XXXIV. 26. The Dominican party declared that the statements purporting to come from the prisoners were fraudulent, and Bernard Gui relates with savage satisfaction that a monk named Raymond Baudier, who was concerned in getting them up, hanged himself like Judas (l. c. p. 514).

† MSS. Bib. Nat., fonds latin, 4270, fol. 63, 153-55, 272-3.--Hauréau, Bern. Délicieux pp. 187, 190.

which side his sympathies lay. At Perugia, while the pope was conducting the solemnities of Pentecost, May 17, 1304, Pequigny ventured to enter the church. Benedict saw him, and, pointing to him, said to his marshal, P. de Brayda, "Turn out that Patarin!" an order which the marshal zealously obeyed. The significance of the incident was not small, and after the death of both Benediet and Pequigny, Geoffroi d'Ablis caused a notarial instrument recounting it to be drawn up and duly authenticated as one of the documents of the process. The climate of Italy was very unhealthy for Transmontanes. Morières died at Perugia, and Pequigny followed him at Abruzzo, September 29, 1304, the anniversary of his excommunication. Having remained for a year under the ban for impeding the Inquisition, he was legally a heretic, and his burial in consecrated ground is only to be explained by the death of Benedict a short time before. Geoffroi d'Ablis demanded that his bones be exhumed and burned, while Pequigny's sons carried on the appeal for the rehabilitation of his memory. The matter dragged on till Clement V. referred it to a commission of three cardinals. These gave a patient hearing to both sides, who argued the matter exhaustively, and submitted all the necessary documents and papers. At last, July 23, 1308, they rendered their decision to the effect that the sentence of excommunication had been unjust and iniquitous, and that its revocation should be published in all places where it had been announced. Geoffroi fruitlessly endeavored to appeal from this, which was the most complete justification possible of all that had been said and done against the Inquisition, emphasized by Clement's cutting refusal to listen to his statements--"It is false: the land never wished to rebel, but was in evil case in consequence of the doings of the Inquisition," while a cardinal told him that for fifty years the people had been goaded to resistance by the excesses of his predecessors, and that when a corrective was applied they only added evil to evil. *

Benedict XI. had given other proofs of partisanship. It is true that in answer to the complaints of the oppressed people he

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* Arch. de l'Inq. de Care. ( Doat, XXXI. 10; XXXII. 114). -- Bern. Guidon. Hist. Conv. Prædic. ( Martene Ampl. Coll. VI. 510-11). -- MSS. Bib. Nat., fonds latin, 4270, fol. 88, 109, 122.

appointed a commission of cardinals to investigate the matter, but there is no trace of their labors, which were probably cut short by his death, July 7, 1304. No commissioners of his selection would have been likely to report adversely to the Inquisition, for he manifested his prejudgment by ordering, the Minister of Aquitaine, under pain of forfeiture of office and future disability, to arrest Frère Bernard without warning and send him under sufficient guard to the papal court, as a fautor of heretics and presumably a heretic. The leading citizens of Albi, including G. de Pesenches the viguier and Gaillard Étienne the royal judge, who had sought to aid Pequigny, were also involved in the papal condemnation. The Minister of Aquitaine intrusted to Frère Jean Rigaud the execution of the arrest, which he duly performed, June, 1304, in the convent of Carcassonne, adding an excommunication when Bernard, encouraged by the active sympathy of the people, delayed in obeying the papal summons. He never went, and it is a curious illustration of Franciscan tendencies to see that the minister absolved him from the excommunication, and that the provincial chapter of his Order at Albi decided that he had done all that was requisite, though perhaps Benedict's death in July had relieved them from fears as to the immediate consequences of their contumacy. *

Meanwhile Philippe le Bel had at last fulfilled his promise to visit in person his southern provinces and rectify on the spot the wrongs of which his subjects had so long complained. He was expecting a favorable termination to his negotiation with Benedict for the removal of the excommunications launched by Boniface VIII. against himself and his subjects and chief agents, a result which he obtained May 13, 1304, with exception of the censure inflicted on Guillaume de Nogaret and Sciarra Colonna. When, therefore, he reached Toulouse on Christmas Day, 1303, he was not disposed to excite unnecessarily Benedict's prejudices. From Albi and Carcassonne multitudes flocked to him with cries for redress and protection, and Pequigny spoke eloquently in their behalf. The inquisitors were represented by Guillem Pierre, the

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* Arch. de l'hôtel-de-ville d'Albi ( Doat, XXXIV. 45). -- Arch. de l'Inq. de Care. ( Doat, XXXIV. 14).--MSS. Bib. Nat., fonds latin, 4270, fol. 23, 25, 31, 86, 132, 137, 140-1, 152, 153.

Dominican provincial, while Bernard Délicieux was foremost in the debate. It was on this occasion that he made his celebrated assertion that St. Peter and St. Paul would be convicted of heresy if tried with inquisitorial methods, and when the scandalized Bishop of Auxerre tartly reproved him, he stoutly maintained the truth of what he had said. Friar Nicholas, the king's Dominican confessor, was suspected of exercising undue influence in favor of the Inquisition, and Bernard endeavored to discredit him by accusing him of betraying to the Flemings all the secrets of the royal council. Geoffroi d'Ablis, the Inquisitor of Carcassonne, moreover, was ingratiating himself with Philippe at the moment by skilful negotiations to bring about a reconciliation with Rome. *

Philippe patiently heard both sides, and recorded his conclusions in an edict of January 13, 1304, which was in the nature of a compromise. It recited that the king had come to Languedoc for the purpose of pacifying the country excited by the action of the Inquisition, and had had prolonged consultation on the subject with all who were entitled to express an opinion. The result thus reached was that the prisoners of the Inquisition should be visited by royal deputies in company with inquisitors; the prisons were to be safe, but not punitive. In the case of prisoners not yet sentenced the trials were to be carried to conclusion under the conjoined supervision of the bishops and inquisitors, and this co-operation was to be observed in the future, except at Albi, where the bishop, being suspected, iv, as to be replaced by Arnaud Novelli, the Cistercian Abbot of Fontfroide. The royal officials were strictly ordered to aid in every way the inquisitors and episcopal ordinaries when called upon, and to protect from injury and violence the Dominicans, their churches and houses. †

At Albi the change had the wished-for effect. No more hereties were found and no further prosecutions were required. Yet the refusal of the king to entertain any project of reform other than his previous one of curbing the Inquisition with an illusory

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* Grandjean, Registres de Benoit XI. No. 1253-60, 1276.--MSS. Bib. Nat., fonds latin, 4270, fol. 21, 73, 74, 158, 162, 278.--Molinier, L'Inq. dans le midi de la France pp. 126-7.--Geoffroi d'Ablis had sufficient influence with the king to persuade him to found the Dominican convent of Poissy. † Vaissette, IV. Pr. 130-1.--MSS. Bib. Nat., fonds latin, 4270, fol. 139.

episcopal supervision was a grievous disappointment. Men naturally argued that if the Dominicans had done right they ought not to be insulted by the proposed episcopal co-operation; and if they had done wrong they ought to be replaced. If any change was called for, the projected one was insufficient. So many hopes had been built upon the royal presence in the land, that the result caused universal dismay, which was not relieved by Philippe's subsequent action. When he visited Carcassonne he was urged to see the unfortunate captives whose persecution had been the prominent cause of the troubles, but he refused, and sent his brother Louis to look at them. Worse than all, the citizens had designed to propitiate him and demonstrate their loyalty by offering him some elaborate silver vessels. These were yet in the hands of the goldsmiths of Montpellier when the royal party came to Carcassonne, so they were sent after him to Béziers, where the presentation was made, a portion to him and the rest to the queen. She accepted the offering, but he not only rejected it, but, when he learned what the queen had done, forced her to return the present. This threw the consuls of Carcassonne into despair. Offerings of this kind from municipalities to the sovereign were so customary and their gracious acceptance so much a matter of course, that refusal in this instance seemed to argue some most unfavorable intentions on the part of the king, which was not unlikely, seeing that Elias Patrice, the leading citizen of Carcassonne, had plainly told him when there that if he did not render them speedy justice against the Inquisition they would be forced to seek another lord, and when Philippe ordered him from his presence the citizens obeyed Patrice's command to remove the decorations from the streets. Imagining that he had been won over by the Dominicans and that his protection would be withdrawn, the prospect of being abandoned to the mercy of the Inquisition seemed so terrible that they wildly declared that if they could not find another lord to protect them they would burn the town and with the inhabitants seek some place of refuge. In consultation with Frère Bernard it was hastily determined to offer their allegiance to Ferrand, son of the King of Majorca.

The younger branch of the House of Aragon, which drew its title from the Balearic Isles, held the remnants of the old French possessions of the Catalans, including Montpellier and Perpignan.

It had old claims to much of the land, and its rule might well be hailed by the people as much more welcome than the foreign domination to which they had been unwillingly subjected. Had the whole region agreed to transfer its allegiance, its reduction might have cost Philippe a doubtful struggle, embarrassed as he was with the chronic disaffection of the Flemings. When, however, the project was broached to the men of Albi, they refused peremptorily to embark in it, and there can be no stronger proof of the desperation of the Careassais than their resolution to persist in it single-handed. Ferrand and his father were at Montpellier entertaining, the French court, which they accompanied to Nîmes. He eagerly listened to the overtures, and asked Frère Bernard to come to him at Perpignan. Bernard went thither with a letter of credence from the consuls, which he prudently destroyed on the road. The King, of Majorca, when he heard of the offer, chastened his son's ambition by boxing his ears and pulling him around by the hair, and he ingratiated himself with his powerful neighbor by communicating the plot to Philippe. *

Although there could have been no real danger from so crazy a project, the relation of the southern provinces to the crown were too strained for the king not to exact a vengeance which should prove a warning. A court was assembled at Carcassonne which sat through the summer of 1305 and made free use of torture in its investigations. Albi, which had taken no part in the plot, escaped an investigation by a bribe of one thousand livres to the seneschal, Jean d'Alnet, but the damage inflicted on the Franciscan convent shows that the Dominicans were keen to make reprisals for what they had suffered. The town of Limoux had been concerned in the affair; it was fined and disfranchised, and

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* MSS. Bib. Nat., fonds latin, 4270, fol. 26, 74-8, 88-9, 98, 103-8, 198, 200-3, 226, 233, 265, 279.--Mascaro, Memorias de Bezes, ann. 1336, 1389.
For the tenure of Montpellier by the Kings of Majorca, see Vaissette, IV. 38, 42, 77-8, 151, 235-6. It was not until 1349 that Philippe de Valois bought out the rights of Jayme II., and in 1352 his son Jean was obliged to extinguish the claims still asserted by Pedro IV. of Araon (Ib. 247, 268, Pr. 219).

Bernard's attention was probably drawn to the House of Majorca by its strong adhesion to the Franciscan Order. Ferrand's older brother died in 1304, in the Franciscan habit, under the name of Fray Jayme. Another brother, Felipe, became a "Spiritual Franciscan," as we shall see hereafter.

forty of its citizens were hanged. As for Carcassonne, all of its eight consuls, with Elias Patrice at their head, and seven other citizens were hanged in their official robes, the city was deprived of self-government and subjected to the enormous fine of sixty thousand livres, a sentence from which it vainly appealed to the Parlement. As Bernard Gui observes with savage exultation, those who had croaked like ravens against the Dominicans were exposed to the ravens. Aimeric Castel, who had sought in this way to obtain redress for the wrong done to his father's memory and estate, escaped by flight, but was captured and long lay a prisoner, finally making his peace with a heavy ransom, and a harvest of fines was gathered into the royal exchequer from all who could be accused of privity. As for Frère Bernard, he received early intelligence from Frère Durand, the queen's confessor, of the discovery of the plot, when he boldly headed a delegation of citizens of Albi who went to Paris to protest their innocence. There Durand informed them that Albi was not implicated, when they returned, leaving Bernard. At the request of the king, Clement V. had him arrested and carried to Lyons, whence he was taken by the papal court to Bordeaux; and when it went to Poitiers he was confined in the convent of St. Junian of Limoges. In May, 1307, at the instance of Clement, Philippe issued letters of amnesty to all concerned, and remitted to Carcassonne the portion of its fine not yet paid, and in Lent, 1308, Bernard was allowed to come to Poitiers. On the king's arrival there he boldly complained to him of his arrest and of the punishment which had involved the innocent with the guilty. As he still had no license to leave the papal court, he accompanied it to Avignon, and was at length discharged with the royal assent--the heavy bribes paid to three cardinals by his friends of Albi having perhaps something to do with his immunity. He returned to Toulouse, and we hear of no further activity on his part. His narrow escape probably sobered his restless enthusiasm, and as the reform of the Inquisition seemed to have been taken resolutely in hand by Clement V. he might well persuade himself that there was no further call for self-sacrifice. *

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* MSS. Bib. Nat., fonds latin, 4270, fol. 78-80, 90-1, 196, 247, 252-3, 257-9.-Bern. Guidon. Hist. Conv. Prædic. ( Martene Ampl. Coll. VI. 479-80).-- Vaissette, IV. 129-30.-- Vaissette, Éd. Privat, X. Pr. 461.--Bernard Gui's allusion refers

The death of Benedict XI., in July, 1304, had given fresh hopes to the sufferers from the Inquisition. There was an interregnum of nearly a year before the election of his successor, Clement V., June 5, 1305. During this period a petition to the College of Cardinals was presented by seventeen of the religious bodies of the Albigeois, including the canons of the cathedral of Albi, those of the church of St. Salvi, the convent of Gaillac, etc., imploring in the most pressing terms the Sacred College to intervene and avert the fearful dangers threatening the community. The land, they declare, is Catholic, the people are faithful, cherishing the religion of Rome in their hearts, and professing it with their lips. Yet so fierce are the dissensions between them and the inquisitors, that they are aroused to wrath and are eager to put to the sword those whom they have learned to regard as enemies. Doubtless the inquisitors had taken advantage of the revulsion consequent upon the fruitless treason of Carcassonne and of the altered attitude of the king. Philippe thenceforth interfered no further, save to urge his representatives to renewed vigilance in enforcing the laws against heretics and the disabilities inflicted upon their descendants. It was not only the treason of Carcassonne which indisposed him to interfere; from 1307 onward he needed the indispensable aid of the Inquisition to carry out his designs against the Templars, and he could afford neither to antagonize it nor to limit its powers. *

The Sacred College, monopolized by electioneering intrigues, paid no heed to the imploring prayer of the Albigensian clergy, but when the year's turmoil was ended by the triumph of the French party in the election of Clement V. the hopes raised by the death of his predecessor might reasonably seem destined to fruition. Bertrand de Goth, Cardinal-Archbishop of Bordeaux, was a Gascon by birth, and, though an English subject, was doubtless more familiar than the Italians with the miseries and needs of Languedoc. His transfer of the papacy to French soil was also to the insults offered to the Dominicans during the troubles of Carcassonne, when those who ventured into the streets were followed with cries of "Coac, Coac!" "ad modum corvi"--MS. No. 4270, fol. 281.

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* Arch. de l'hôtel-de-ville d'Albi ( Doat, XXXIV. 42).--Arch. de l'Évêché d'Albi ( Doat, XXXII. 81).

of good augury. Hardly had the news of his election reached Albi, when Frère Bernard was busy in organizing a mission to represent to him in the name of the city the necessity of relief, and when he visited Toulouse the wives of the prisoners, still languishing in confinement, were taken thither to make their woes emphatically known. Hardly had he been consecrated at Lyons when these complaints poured in and were substantiated by two Dominicans, Bertrand Blanc and François Aimeric, who were as emphatic as the representatives of Albi in their denunciations of inquisitorial methods and abuses. Geoffroi d'Ablis hurried thither from Carcassonne to defend himself in such haste that he left no one to take his place, and was obliged to send from Lyons, September 29, 1305, a commission to Jean de Faugoux and Gerald de Blumac to act in his stead. In this paper his fiery fanaticism breathes forth in his denunciations of the horrid beasts, the cruel beasts, who are ravaging the vineyard of the Lord, and who are to be tracked to their dens and extirpated with unsparing rigor. *

His efforts to justify the Inquisition were unavailing, more especially, perhaps, because the people of Albi bribed Cardinal Raymond de Goth, the pope's nephew, with two thousand livres Tournois, the Cardinal of Santa Croce with as much, and the Cardinal Pier Colonna with five hundred. March 13, 1306, Clement commissioned two cardinals, Pierre of San Vitale (afterwards of Palestrina) and Berenger of SS. Nereo and Achille (afterwards of Frascati), who were about to pass through Languedoc on a mission, to investigate and make such temporary changes as they should find necessary. The people of Carcassonne, Albi, and Cordes had offered to prove that good Catholics were forced to confess heresy through the stress of torture and the horrors of the prisons, and further that the records of the Inquisition were altered and falsified. Until the investigation was completed, the inquisitors were not to consign to strict prison or to inflict torture on

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* MSS. Bib. Nat., fonds latin, 4270, fol. 10-11, 84, 128, 166-7.--Arch. de l'Inq. de Care. ( Doat, XXXII. 83). Geoffroi's stay at Lyons was prolonged. November 29, we find him issuing commissions to those appointed by his deputies ( Doat, XXXII. 85). Jean de Faugoux had been connected with the Inquisition for at least twenty years ( Doat, XXXII. 125). any one except in conjunction with the diocesan, and in the place of the Bishop of Albi the Abbot of Fontfroide was subrogated.

On April 16, 1306, the cardinals held a public session at Carcassonne in presence of all the notables of the place. The consuls of Carcassonne and the delegates of Albi preferred their complaints and were supported by the two Dominicans, Blanc and Aimeric, who had appeared before the pope. On the other hand, Geoffroi d'Ablis and the deputy of the Bishop of Albi defended themselves and complained of the popular riots and the ill-treatment to which they had been exposed. After hearing both sides the cardinals adjourned further proceedings until January 25, at Bordeaux, where Carcassonne, Albi, and Cordes were each to send four procurators to conduct the matter. As this office was a most dangerous one, the cardinals gave security to them against the Inquisition during the performance of their duty. This was no idle precaution, and Aimeric Castel, one of the representatives of Carcassonne, found himself in such danger that in September, 1308, he was obliged to procure from Clement a special bull forbidding the inquisitors to assail him until the termination of the affair. Even greater danger impended over any witnesses called upon to prove the falsification of records, as they were bound to silence under oaths which exposed them to the stake as relapsed heretics in case they revealed their evidence, and the cardinals were asked to absolve them from these oaths. *

If there were any further formal proceedings in this matter which thus assumed the shape of a litigation between the people and the Inquisition, they have not reached us. Yet the cardinals, before continuing their journey, took some steps which showed that they were convinced of the truth of the accusations. They visited the prison of Carcassonne, and caused the prisoners, forty in number, of whom three were women, to be brought before them. Some of these were sick, others worn with age, and all tearfully complaining of the horrors of their lot, the insufficiency of food and bedding, and the cruelty of their keepers. The cardinals were moved to dismiss all the jailers and attendants except the chief,

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* MSS. Bib. Nat., fonds latin, No. 4270, fol. 254.--Arch. de l'hôtel-de-ville d'Albi ( Doat, XXXIV. 45).--Arch. de l'Inq. de Carc. ( Doat, XXXIII. 48).

and to put the prison under the control of the Bishop of Carcassonne. It is significant that the oath imposed on the new officials bound them never to speak to a prisoner except in the presence of an associate, and not to steal any of the food destined for those under their charge. One of the cardinals visited the prison of the Bishop of Albi, where he found the jailers well spoken of, but was shocked with the condition of the prisoners. Many of them were in chains and all in narrow, dark cells, where some of them had been confined for five years or more without being yet condemned. He ordered all chains removed, that light should be introduced in the cells, and that new and less inhuman ones should be built within a month. As regards general amelioration in inquisitorial proceedings, the only regulation which they issued was a confirmation of Philippe's expedient, requiring, the co-operation of the diocesan with the inquisitor, and this was withdrawn by Clement, August 12, 1308, in an apologetic bull declaring that the cardinals had exceeded his intentions. *

The existence of the evils complained of was thus admitted, but the Church shrank from applying a remedy, and, after the struggle of years, relief was as illusory as ever. Even with regard to the crying and inexcusable abuse of the detention of prisoners in these fearful dungeons for long years without conviction or sentence, Clement found himself powerless to effect reform in the most flagrant ant cases. The inquisitors had in their archives a bull of Innocent IV. authorizing them to defer indefinitely passing sentence when they deemed that delay was in the interest of the faith, and of this they took full advantage. Of the captives seized by the Bishop of Albi in 1299, many were still unsentenced when the Cardinal of San Vitale examined his prisons. This visit passed away without result. Five years afterwards, in 1310, Clement wrote to the Bishop of Albi and Geoffroi d'Ablis that the citizens

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* Arch. de l'hôtel-de-ville d'Albi ( Doat, XXXIV. 45).--Arch. de l'Inq. de Care. ( Doat, XXXIV. 89, 112). -- Bern. Guidon Gravam. ( Doat, XXX. 95-6.) -Ripoll II. 112. I designed printing in the Appendix the Gravamina of Bernard Gui and the report of the Cardinals. M. Charles Molinier, however, I understand, is engaged on an edition of these documents, to be accompanied with a complete apparatus, which will render any other publication superfluous.

of Albi, whom he names, had repeatedly appealed to him, after more than eight years of imprisonment, to have their trials completed either to condemnation or absolution. He therefore orders the trials proceeded with at once and the results submitted for confirmation to the Cardinals of Palestrina and Frascati, his former commissioners. Bertrand de Bordes, Bishop of Albi, and Geoffroi d'Ablis contemptuously disregarded this command, because some of the prisoners named in it had died before its date, whence they argued that the papal letter had been surreptitiously obtained. When this contumacy reached the ears of Clement, some year or two later, he wrote to Geraud, then Bishop of Albi, and Geoffroi, peremptorily reiterating his commands and ordering them to try both living and dead. In spite of this, Geoffroi maintained his sullen contumacy. We have no means of knowing, the fate of most of these unfortunates, who probably rotted to death in their dungeons without their trials being concluded; but of some of them we have traces, as related in a former chapter. After Clement and his cardinals had passed away, and no further interference was to be dreaded, in 1319 two surviving ones, Guillem Salavert and Isarn Colli, were brought out for further examination, when the former confirmed his confession and the latter retracted it as extorted under torture. Six months later, Guillem Calverie of Cordes, who had been imprisoned in 1301, was abandoned to the secular arm for retracting his confession (probably before Clement's cardinals), and Guillem Salavert was allowed to escape with wearing crosses, in consideration of his nineteen years' imprisonment without conviction. Even as late as 1328 attested copies made by order of the royal judge of Carcassonne, of inventories of personal property of Raymond Calverie and Jean Baudier, two of the prisoners of 1299-1300, show that their cases were still the subject of litigation. Even more remarkable as a manifestation of contumacy is the case of Guillem Garric, held in prison for complicity in the attempt to destroy the records at Carcassonne in 1284. Royal letters of 1312 recite that his merits and piety had caused Clement V. to grant him full pardon, wherefore the king restores to him and his descendants his confiscated castle of Monteirat. Yet the Inquisition did not relax its grip, but waited until 1321, when he was brought forth from prison, and in consideration of his contrition Bernard Gui mercifully sentenced the old man to perpetual banishment from France within thirty days. *

Another endeavor was made by Clement to repress the abuses of the Inquisition by transferring from its jurisdiction to that of the bishops the Jews of the provinces of Toulouse and Narbonne on account of the undue molestation to which they were continually subjected. This transfer even included cases then pending but after Clement's death a bull was produced in which he annulled the previous one and restored the jurisdiction of the Inquisition. †

The outcome of all this struggle and investigation is to be found in the measures of reform adopted in 1312 by the Council of Vienne at Clement's instance. The five books of canon law known as the "Clementines," which were enacted by the council, were retained for revision by Clement, who was on the point of publishing them when he died, April 20, 1314. They were held in suspense during the long interregnum which followed, and were not authoritatively given to the world until October 25, 1317, by John XXII. The canons relating to the Inquisition have been alluded to above, and it will be remembered that they only restricted the power of the inquisitor by requiring episcopal concurrence in the use of torture, or of harsh confinement equivalent to torture, and in the custody of prisons. There was a brutum fulmen of excommunication denounced against those who should abuse their power for purposes of hate, affection, or extortion, and the importance of the whole lies far less in the remedies it proposes than in its emphatic testimony of the existence of cruelty and

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* Arch. de l'Inq. de Carc. ( Doat, XXXI. 74; XXXIV. 89).--MSS. Bib. Nat., fonds latin, No. 11847.--Lib. Sententt. Inq.
Tolos. pp. 228, 266-7, 282-5.--Coll. Doat, XXXII. 309, 316.-- Vaissette, Éd. Privat, X. Pr. 526.
† Archives de l'Inq. de Carcassonne ( Doat, XXXVII. 255).
The Inquisition seems to have by some means acquired jurisdiction over the Jews of Languedoc. In 1279 there is a charter granted by Bernard, Abbot of S. Antonin of Pamiers, to the Jews of Pamiers, approving of certain statutes agreed upon among themselves concerning their internal affairs, thus showing them subjected to the abbatial jurisdiction. Yet in 1297 we have a letter from the inquisitor, Frère Arnaud Jean, ordering the Jews of Pamiers to live according to the customs of the Jews of Narbonne, and promising not to introduce "aliquas graves et insolitas novitates." During the interval they bad thus passed into the hands of the Inquisition.-- Coll. Doat, XXXVII. 156, 160.

corruption in every detail of inquisitorial practice. Bernard Gui vainly raised his voice in an earnest and elaborate protest against the publication of the new rules, and after their promulgation he did not hesitate openly to tell his brethren that they required to be modified or rather wholly suspended by the Holy See, but his expostulations were totally uncalled for. The closest examination of inquisitorial methods before and after the publication of the Clementines fails to reveal any influence exercised by them for good or for evil. No trace of any practical effort for their enforcement is to be found, and inquisitors went on, as was their wont, in the arbitrary fashion for which their office gave them such unlimited opportunity. *

One case may indeed be cited to show a special relaxation of the procedure against heretics. Philippe's hatred of Boniface VIII. was undying, and could not be quenched even by the miserable end of his enemy. Yet the one thing which he failed to wring from his tool in the papal chair was the condemnation of the memory of Boniface as a heretic. After repeated efforts he compelled Clement to take testimony on the subject, and a cloud of witnesses were produced who swore with minute detail to the unbelief of the late pope in the immortality of the soul, and in all the doctrines of the incarnation and the atonement, and to his worship of demons, to his cynical and unnatural lasciviousness, and to the common fame which existed in the community as to his evil beliefs and habits. The witnesses were reputable churchmen for the most part, and their evidence was precise. A tithe of such testimony would have sufficed to burn the bones and disinherit the heirs of a score of ordinary culprits, but for once the recognized rules of procedure were set aside. Philippe was forced

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* Martin Fuldens. Chron. ann. 1312.--C. 1, 2, 3, Clement. v. iii.--Bern. Guidon. Gravam. ( Doat, XXX.).--Bern. Guidon. Practica, P. IV. c. 1.
It is due to Clement to say that doubtless he devised a much more thorough reform, and the meagreness of the outcome is probably attributable to the final revision under John XXII. Angelo da Clarino, writing from Avignon in 1313, about the new canons, which were then supposed to be ready for issue, says: "Inqztisitores etiam heretice, pravitatis restringuntur et supponuntur episcopis"-which would argue something much more decisive than the regulations as they finally appeared.--Franz Ehrle, Archiv. für Litteratur- u. Kirchengeschichte, 1885, p. 545.

to desist from the pursuit, though Clement in his final bull of April 27, 1311, declared that the king and his witnesses bad been actuated solely by zeal for the Church, and the affair fell through. The pretensions put forth by Boniface in his offensive decretals were formally withdrawn, and Guillaume de Nogaret obtained his long-withheld absolution. *

Clement died at Carpentras April 20, 1314, carrying with him the shame and guilt of the ruin of the Templars, and was followed in about seven months (November 29) by his tempter and accomplice, Philippe le Bel. The cardinals on whom devolved the choice of a successor to St. Peter were torn with dissensions. The Italians demanded that the election should be held in the Eternal City. The French, or Gascons, as they were called, insisted on the observance of the rule that the selection should be made on the spot where the last pontiff had expired, knowing that in Italy they would be exposed to the same insults and annoyances as were inflicted in France on their Italian brethren. Shut up in the episcopal palace of Carpentras, the conclave awaited in vain the inspiration of the Holy Ghost, even though those outside tried the gentle expedient of cutting off the food of the members and pillaging their houses. The situation grew so insupportable that, as a last desperate resort, on July 23, 1314, the Gascon faction, under the lead of Clement's nephews, set fire to the palace and threatened the Italians with death, so that the latter were glad to escape with their lives by breaking a passage through the rear wall. Two years passed away without the election of a visible head of the Church, and the faithful might well fear that they had seen the last of the popes. The French court, however, had found itself so well abetted by a French pope that its policy required the chair of St. Peter to be filled, and in 1216 Louis Hutin sent his brother, Philippe le Long, then Count of Poitiers, to Lyons with orders to get the cardinals together. To accomplish this Philippe was obliged to swear that he would neither do them violence nor imprison them, and they, having thus secured their independence, were no more disposed to accord than before. For six months the business thus lagged without prospect of result, when Philippe received the news of the sudden death of his brother, and that the

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* Du Puy, Histoire du Differend, Preuves, pp. 522-602.

widowed queen claimed to be pregnant. The prospect of a vacant throne, or at least of a regency, awaiting him in Paris rendered further dallying, in Lyons insupportable, nor could he well depart without bringing his errand to a successful issue. Hastily counselling with his lawyers, it was discovered that his oath was unlawful and therefore not to be observed. Consequently he invited the reverend fathers to a colloquy in the Dominican convent, and when they were thus safely hived he sternly told them that they should not depart till they had chosen a pope. His guards blocked every entrance, and he hastened off to Paris, leaving them to deliberate in captivity. Thus entrapped they made a merit of necessity, though forty days were still required before they proclaimed Jacques d'Ozo, Cardinal of Porto, as the Vicar of Christ--the Italians having been won over by his oath that lie would never mount a horse or mule except to go to Rome. This oath he kept during his whole pontificate of eighteen years, for he slipped down the Rhone to Avignon by boat, ascended on foot to the palace, and never left it except to visit the cathedral which adjoined it. Such a process of selection was not likely to result in the evolution of a saint, and John XXII. was its natural exponent. His distinguished learning and vigorous abilities had elevated him from the humblest origin, while his boundless ambition and imperious temper provoked endless quarrels from which his daring spirit never shrank. *

With his election the troubles of the Inquisition of Languedoc were over. Though he published the Clementines, he soon let it be seen that the inquisitors had nothing to fear from him, and they made baste to pay off the accumulated scores of vengeance. The first victim was Bernard Délicieux. During the pontificate of Clement and the interregnum he had lived in peace, and night well imagine that his enthusiasm for the people of Languedoc had been forgotten. His earnest nature had led him to join the section of his order known as the Spirituals, and he had been promi-

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* Joann. Canon. S. Victor. Chron. ann. 1314-16.-- Rymer Fœdera, III. 494-5. -- Grandes Chroniques, ann. 1314-16.--Bern. Guidon. Vit. Joann. PP. XXII.-Ptolmaei Lucens. Append.
John XXII. has always passed as the son of a cobbler of Cahors. Recent researches, however, render it probable that he belonged to a well-to-do burgher family.-- A. Molinier ( Vaissette, Éd. Privat, X. 363).

nent in the movements by which, during the vacancy of the Holy See, they had gained possession of the convents of Béziers and Narbonne. One of the first cares of John XXII. was to heal this schism in the Order, and he promptly summoned before him the friars of Béziers and Narbonne. Bernard bad not hesitated in signing an appeal to the pope, and be now boldly came before him at the head of his brethren. When lie undertook to argue their cause he was accused of having impeded the Inquisition and was promptly arrested. Besides the charge of impeding the Inquisition, others of encompassing by magic arts the death of Benedict XI., and of treason in the affair of Carcassonne, were brought against him. A papal commission was formed to investigate these matters, and for more than two years he was held in close prison while the examination went slowly on. At length it was ready for trial, and September 3, 1319, a court was convened at Castelnaudari consisting of the Archbishop of Toulouse and the Bishops of Pamiers and St. Papoul, when the archbishop excused himself and left the matter in the hands of his associates, who transferred the court to Carcassonne, September 12. The importance attached to the trial is shown by the fact that at it the Inquisition was represented by the inquisitor Jean de Beaune, and the king by his Selieschal of Carcassonne and Toulouse and his "Reformers," Raoul, Bishop of Laon, and Jean, Count of Forez. *

The official report of the trial has been preserved in all its immense prolixity, and there are few documents of that age more instructive as to what was then regarded as justice. Some of Bernard's old accomplices, such as Arnaud Garsia, Guillem Fransa, Pierre Probi, and others, who had already been seized by the Inquisition, were brought forward to be tried with him and were used as witnesses to save their own lives by swearing his away. The old man, worn with two years of imprisonment and constant examination, was subjected for two months to the sharpest crossquestioning on occurrences dating from twelve to eighteen years previous, the subjects of the multiform charges being ingeniously intermingled in the most confusing manner. Under pretext of

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* Joann. Can. S. Victor. Chron. ann. 1311, 1316-19.--Historia Tribulationum ( Archiv. für Litteratur- u. Kirchengesehichte, 1886, pp. 145-8).--Wadding. ann. 1318, No. 26-7.--MSS. Bib. Nat., fonds latin, No. 4270, fol. 1, 39.

seeking the salvation of his soul he was solemnly and repeatedly admonished that he was legally a heretic for remaining for more than a year under the ipso facto excommunication incurred by impeding the Inquisition, and that nothing could save him from the stake but absolute submission and full confession. Twice he was tortured, the first time, October 3, on the charge of treason, and the second, November 20, on that of necromancy; and though the torture was ordered to be "moderate," the notaries who assisted at it are careful to report that the shrieks of the victim attested its sufficiency. In neither case was anything extracted from him, but the efficacy of the combined pressure thus brought to bear on a man weakened by age and suffering is shown by the manner in which he was brought day by day to contradict and criminate himself, until at last he threw himself on the mercy of the court, and humbly begged for absolution. *

In the sentence, rendered December 8, he was acquitted of attempting the life of Benedict XI., while on the other charges his guilt was aggravated by no less than seventy perjuries committed under examination. After abjuration, he was duly absolved and condemned to degradation from holy orders and imprisonment for life, in chains and on bread and water, in the inquisitorial prison of Carcassonne. Considering the amnesty proclaimed in 1307 by Philippe le Bel, and the discharge of Frère Bernard in 1308, it seems strange that now the representatives of Philippe le Long at once protested against the sentence as too mild, and appealed to the pope. The judges themselves did not think so, for in delivering the prisoner to Jean de Beaune they humanely ordered that in view of his age and debility, and especially the weakness of his hands (doubtless crippled in the torture-chamber), the penance of chains and bread and water should be omitted. Jean de Beaune may be pardoned if he felt a fierce exultation when the ancient enemy of his office iv, as thus placed in his hands to expiate the offence which had so harassed his predecessors; and that exultation was perhaps increased when, February 26, 1320, the relentless

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* MSS. Bib. Nat., fonds latin, No. 4270, fol. 5, 81, 103-4, 146-7, 169.
Arnaud Garsia and Pierre Probi were kept in prison until 1325, when they were released on payment of two thousand gold florins, and such penance as Jean Duprat, the inquisitor, might impose on them. Their sequestrated property was ordered to be restored.-- Vaissette, Éd. Privat, X. Pr. 645.

pope, possibly to gratify the king, countermanded the pitying order of the bishops, and required the sentence to be executed in all its terrible rigor. Under these hardships the frail body which had been animated by so dauntless a spirit soon gave way, and in a few months merciful death released the only man who had dared to carry on a systematic warfare with the Inquisition. *

The progress of reaction had been rapid. In 1315 Louis Hutin had issued an edict in which were embodied most of the provisions of the laws of Frederic II. This piece of legislation, perfectly superfluous in view of the eighty years' career of the Inquisition in his dominions, is only of interest as showing the influence already obtained by the Dominicans during the papal interregnum. With the election of John XXII., notwithstanding his publication of the Clementines, all fear of interference disappeared, and the populations were surrendered again to the unchecked authority of the inquisitors. There was a significant notice to this effect in the withdrawal by the now pope, March 30, 1318, of the security given by Clement's cardinals to Aimeric Castel and the other citizens of Carcassonne, Albi, and Cordes, who were deputed to carry on the case of those cities against the inquisitors, and the latter were directed to prosecute them diligently. The Inquisition recognized that its hour of triumph had come, and took in hand the survivors of those who had been conspicuous in the disturbances of fifteen years before. The unconvicted prisoners of 1299 and 1300, whom it bad held in defiance of the reiterated orders of Clement -- at least those who had not rotted to death in its dungeons -- were brought forth and disposed of. A still more emphatic assertion of its renewed mastery was the subjection and "reconciliation" of the rebellious towns. Of what took place at Carcassonne we have no record, but it probably was the same as the ceremonies performed at Albi. There, March 11, 1319, the consuls and councillors and a great crowd of citizens were assembled in the cathedral cemetery, before Bishop Bernard and the inquisitor Jean de Beaune. There, with uplifted hands, they all professed repentance in the most humiliating terms, and swore to accept whatever penance

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* Lib. Sententt. Inq. Tolosan. pp. 268-73.--MSS. Bib. Nat., fonds latin, No. 4270, fol. 186-92.--Jo. a S. Victore Memor. Historiale ann. 1319 ( Bouquet, XXI. 664).

might be imposed upon them, and thereafter to obey implicitly the bishop and inquisitor. Then those present, together with the dead who had shown signs of penitence, were relieved from excommunication, the rest of the population being required to apply for absolution within a month. The announcement of the penances followed. The town was to make good all expenses and losses accruing to the episcopate and Inquisition by reason of the troubles; it was to build and complete within two years a chapel to the cathedral, and a portal to the Dominican church; to give fifty livres to the Carmelites to be expended on their church, and, finally, to construct marble tombs for Nicholas d'Abbeville, and Foulques de Saint-Georges at Lyons and Carcassonne, where here those inquisitors had died in poverty and exile by reason of the rebellion of the inhabitants. Ten pilgrimages, moreover, were designated for the survivors of those who in 1301 had bound themselves to prosecute Bishop Bertrand and Nicholas d'Abbeville in the royal court, as well as for those who had served as consuls and councillors from 1302 to 1304. Jean de Beaune seems to have considered it a special grace when, in December, 1320, he postponed the performance of their pilgrimages during the year from Easter, 1321, to 1322. The town of Cordes, June 29, 1321, was "reconciled" with a similar humiliating ceremony and pledges of future obedience. Thus the Inquisition celebrated its triumph in the long struggle. It had won the victory, and its opponents could only save themselves by unconditional surrender. *

Whether the citizens of Albi whose arrest in 1299 gave rise to so many troubles were really heretics or not cannot now be determined. Their confessions were precise and detailed, but, as their defenders alleged, the Inquisition had ample means of extorting what it pleased from its victims, and the long delay in convicting them would seem to argue that the tribunal had good reason for not wishing its sentences to see the light while there was chance of their being subjected to scrutiny under Clement V. The inquisitors urged in justification a single case, that of Lambert de

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* Isambert, Anc. Loix Franç. III. 123.-- Arch. de l'Inq. de Carc. ( Doat, XXXII. 138).--MSS. Bib. Nat., fonds latin, No. 11847.--Lib. Sententt. Inq. Tolos. pp. 228, 244-8, 266-7, 277-81.--Arch. de l'hôtel-de-ville d'Albi ( Doat, XXXIV. 169, 185).

Foyssenx, who complained to Clement's cardinals that he had been unjustly accused, but who subsequently asserted his heresy defiantly, refused to recant, and was burned in 1309. This is the only instance of the kind, for the wretched survivors who were led to abjure and recant in 1319 were broken by prison and torture, and their evidence is worthless. *

Yet Bernard Gui was undoubtedly correct when he asserted that the troubles and limitations imposed on the Inquisition under Philippe le Bel led to the recrudescence of a heresy which had been nearly extinguished. In the debate before the king at Toulouse, in 1304, Guillem Pierre, the Dominican provincial, asserted that there were then in Languedoc no heretics except some forty or fifty in Albi, Carcassonne, and Cordes, and for a few leagues around them. This was doubtless an exaggeration, but with improved prospects of immunity perfected missionaries were invited from Lombardy and Sicily, and the number of believers rapidly increased. Bernard Gui boasts that from 1301 to 1315 there were more than a thousand detected by the Inquisition, who confessed and were publicly punished. †

The registers of Geoffroi d'Ablis at Carcassonne in 1308-9 show great activity rewarded by abundant results, and one of the witnesses in the trial of Bernard Délicieux tells us that, when the Inquisition was able to resume its labors there, many heretics and believers were promptly discovered. ‡ About the same period commence the sentences of the Inquisition of Toulouse published by Limborch. In 1306 Bernard Gui had been appointed inquisitor at Toulouse. His numerous works attest his wide range of learning and incessant mental activity, while his practical skill in affairs was animated with a profound conviction of the wickedness of heresy and of the duty of his Order to enforce, at every cost, submission to Rome. Two missions as papal legate, one to Italy and the other to France, and two bishoprics, those of Tuy and Lodève, attest the value set on his services by John XXII. With his appointment at Toulouse he promptly commenced the long campaign

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* Bern. Guidon. Gravam. ( Doat, XXX. 97).
† Ibid. ( Doat, XXX. 96, 98) .--MSS. Bib. Nat., fonds latin, No. 4270, fol. 1389, 213.
‡ Molinier, L'Inq. dans le midi de la France, p. 111.--MSS. Bib. Nat., fonds latin, No. 4270, fol. 285.

which resulted in the virtual extirpation of Catharism in Languedoc. Yet, though stern and unsparing when the occasion seemed to demand it, his record bears no trace of useless cruelty or abusive extortion. *

Catharism by this time had been forced back to the humbler class among whom it had found its first disciples. The nobles and gentlemen who had so long upheld it had perished or been impoverished by the remorseless confiscations of three quarters of a century. The rich burghers of the cities--merchants and professional men--had learned the temptations held out by their wealth and the impossibility of avoiding detection. The fascinations of martyrdom have their limits, and the martyrs among them had been gradually but surely weeded out. Yet the old beliefs were still rooted among the simple folk of country hamlets and especially in the wild valleys among the foothills of the eastern Pyrenees. The active intercourse with Lombardy, and even with Sicily, was still kept up, and there were not wanting earnest ministers who braved every danger to administer to believers the consolations of their religion and to spread the faith in the fastnesses which were its last refuge. Chief among these was Pierre Autier, formerly a notary of Ax (Pamiers). His early life had not been pure, for we hear of his druda, or mistress, and his natural children, but with advancing years he embraced all the asceticism of the sect, to which he devoted his life. Driven to Lombardy in, 1295, he returned in 1298 to remain on his native soil to the end, and to endure a war to the knife from the Inquisition. His property was confiscated and his family dispersed and ruined. The region to which he belonged lay at the foot of the Pyrenees, rugged, with few roads and many caves and hiding-places, whence escape across the frontier to Aragon was comparatively facile; it was full of his kindred who were devoted to him, and here for eleven years he maintained himself, lurking in disguise and wandering from place to place with the emissaries of the Holy Office ever on his track. He had been ordained to the ministry at Como, and speedily acquired authority in the sect of which he became one of the most zealous, indefatigable, and intrepid missionaries. Already, in 1300, he was

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* Bern. Guidon. Hist. Conv. Prædic. ( Martene Ampl. Coll. VI. 469).--Touron, Hommes illustres de l'Ordre de S. Dominique, II. 94.

so conspicuous that every effort was made for his apprehension. A certain Guillem Jean offered the Dominicans of Pamiers to betray him, but the treachery became known among the faithful, two of whom, Pierre d'Aère and Philippe de Larnat enticed Guillem to the bridge at Alliat by night, seized him, gagged him, carried him off to the mountains, and, after extorting a confession, cast him over a precipice. Worthy lieutenants of Pierre Autier were his brother Guillem and his son Jacques, Amiel de Perles, Pierre Sanche, and Sanche Mercadier, whose names occur everywhere throughout the confessions as active missionaries. Jacques Autier on one occasion had the boldness to preach at midnight to a gathering of heretic women in the Church of Sainte-Croix in Toulouse, the spot being selected as one in which they could best hold their meeting undisturbed. *

The work of Geoffroi d'Ablis in Carcassonne seems to be principally directed to determining the protectors and refuges of Pierre Autier. At Toulouse Bernard Gui was energetically employed in the same direction. The heretic was driven from place to place, but the wonderful fidelity of his disciples seemed to render all efforts vain, and finally Bernard was driven to the expedient of issuing, August 10, 1309, a special proclamation as an incitement for his capture.

" Friar Bernard Gui, Dominican, Inquisitor of Toulouse, to all worshippers of Christ, the reward and crown of eternal life. Gird yourselves, Solis of God; arise with me, Soldiers of Christ, against the enemies of his Cross, those corrupters of the truth and purity of Catholic faith, Pierre Autier, the heresiarch, and his coheretics and accomplices, Pierre Sanche and Sanche Mercadier. Hiding in concealment and walking in darkness, I order them by the virtue of God, to be tracked and seized wherever they may be found, promising eternal reward from God, and also a fitting temporal payment to those who will capture and produce them. Watch, therefore, O pastors, lest the wolves snatch away the sheep of your flock! Act manfully, faithful zealots, lest the adversaries of the faith fly and escape!"

This stirring exhortation was probably superfluous, for the prey was captured before it could have been published throughout the land. The arrest of nearly all his family and friends, in 1308-9, had driven Pierre Autier from his accustomed haunts.

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* Lib. Sententt. Inq. Tolos. pp. 2, 3, 12, 13, 32, 68, 76, 81, 159.-- Molinier, L'Inq. dans le midi de la France, pp. 145-56.

About St. John's Day (June 24), 1309, he found refuge with Perrin Maurel of Belpech, near Castelnaudari, where he lay for five weeks or more. Thither came his daughter Guillelma, who remained with him a short time, and the two departed together. The next day he was captured. Perrin Maurel was likewise seized, and with customary fidelity stoutly denied everything until Pierre Autier, in prison, advised him in December to confess. *

This triumph was followed in October by the capture of Amiel de Perles, who forthwith placed himself in endura, refusing to eat or drink, and, as he was fast sinking, to prevent the stake from being robbed of its prey, a special auto de fé was hurriedly arranged for his burning, October 23. While yet his strength lasted, however, Bernard Gui enjoyed the ghastly amusement of making the two heresiarchs in his presence perform the act of heretical "adoration." † Pierre Autier was not burned until the great auto de fé of April, 1310, when Geoffroi d'Ablis came from Carcassonne to share in the triumph. The heresiarch had not sought to conceal his faith, but had boldly declared his obnoxious tenets and had pronounced the Church of Rome the synagogue of Satan. That be was subjected to the extremity of torture, however, there can be no reasonable doubt--not to extract a confession, for this was superfluous, but to force him to betray his disciples and those who had given him refuge. His intimate acquaintance with all the heretics of the land was a source of information too important for Bernard Gui to shrink from any means of acquiring it; and the copious details thus obtained are alluded to in too many subsequent sentences for us to hesitate as to the methods by which the heresiarch was brought to place his friends and associates at the mercy of his tormentors. ‡

This may be said to close the bloody drama of Catharisin in Languedoc. Armed with the revelations thus obtained, Bernard Gui and Geoffroi d'Ablis required but a few years more to convert or burn the remnant of Pierre Autier's disciples who could be caught, and to drive into exile those who eluded their spies. No new and self-devoted missionaries arose to take his place, and

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* Molinier, op. cit. p. 157.--Lib. Sententt. Inq. Tolos, p. 102. † Lib. Sententt. Inq. Tolos. p. 37. ‡ Lib. Sententt. Inq. Tolos. pp. 59, 60, 64, 73, 74, 75, 92-3, 132.

after 1315 the Patarin almost disappears from the records of the Inquisition in France. Some few scattering cases subsequently occur, but their offences are of old date and almost invariably revert to the missionary work of Pierre Autier and his associates. One of the latest of these is recorded in an undated sentence, probably of 1327 or 1328, in which Jean Duprat, Inquisitor of Carcassonne, condemns Guillelma Tornière. She had abjured and had been long confined in prison, where she was detected in making converts and praising Guillem Autier and Guillem Balibaste as good and saintly men. Under interrogation she refused to take an oath, and was accordingly burned. In 1328, Henri de Chamay of Carcassonne condemned to prison Guillein Amiel for Catharism, and in 1329 he sentenced two Cathari, Bartolomé Pays and Raymond Garric of Albi, whose offences had been committed respectively thirty-five and forty years before. In the same year he ordered four houses and a farm to be demolished because their owners had been hereticated in them, but these acts had doubtless been performed long previous. Confiscations still continued for ancestral offences, but Catharism as an existing belief may be said at this period to be virtually extinct in Languedoc, where it had a hundred and fifty years before had a reasonable prospect of becoming the dominant religion. *

In the same year, 1329, occurred a case which is not without interest as showing how an earnest but unstable brain pondering over the crime and misery of the world, wove some of the cruder elements of Catharism and Averrhoism into a fantastic theory.

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* Lib. Sententt. Inq. Tolos. pp. 341-2.-- Coll. Doat, XXVII. 198-200, 248; XXVIII. 128, 158.
The entire disappearance of a sect once so numerous and powerful as the Cathari has appeared so unlikely that there has been a widespread belief that their descendants were to be found in the Cagots--the accursed race of the Pyrenees who in French Navarre were only admitted to common legal rights in 1709, and in the Spanish province in 1818, some of them still existing in the latter. The Cagots themselves even assumed this to be their origin in an appeal to Leo X., in 1517, to be restored to human society, and claimed that their ancestral errors had been long atoned for. Yet among all the conjectures as to the origin of this mysterious class, the descent from Catharans would seem to be the least admissible, and M. de Lagrèze's opinion that they are descendants of lepers is sustained by arguments which appear to be convincing.-- Lagrèze, La Navarre Française I. 53-60. Cf. Vaissette, Liv. XXXIV. c. 79.

Limoux Noir, of Saint-Paul in the diocese of Alet, had already been tried by his bishop in 1326, but had been able to evade the unskilled officials of the episcopal tribunal. The Inquisition had surer methods and speedily brought him to confession. He had formed a philosophy of the Universe which superseded: all religion. God had created the archangels, these the angels, and the latter the sun and moon. These heavenly bodies, as being unstable and corruptible, were females. Out of their urine the world was formed, and was necessarily corrupt, with all that sprang from it. Moses, Mahomet, and Christ were all sent by the sun and were teachers of equal authority. In the under world Christ and Mahomet are now disputing and seeking to gain followers. Baptism was of no more use than the circumcision of Israel or the blessing of Islam, for those who renounced evil in baptism grew up to be robbers and strumpets. The Eucharist was naught, for God would not let himself be handled by adulterers such as the priests. Matrimony was to be shunned, for from it sprang robbers and strumpets. Thus he explained away and rejected all the doctrines and practices of the Church. To see whether the Saviour's fast of forty days was possible, he had fasted in a cabin ten days and nights, at the end of which this system of philosophy had been revealed to him by God. Again, in 1327, he had placed himself in endura, with the resolve to carry it to the end, but had been persuaded by his brother to take the Eucharist, to save his bones from being burned after his death. He was sixty years old, and his crazy doctrines had brought him a few disciples, but the sect was crushed at the outset. He declared to the inquisitor that he would rather be flayed alive than believe in transubstantiation, and he proved his resolute character by resisting all attempts to induce him to recant, so that there was no alternative but to abandon him to the secular arm, which was duly done and his belief perished with him. *

Thus the Inquisition triumphed, as force will generally do when it is sufficiently strong, skilfully applied, and systematically continued without interruption to the end. In the twelfth century the south of France had been the most civilized land of Eu-

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* Coll. Doat, XXVII. 216-25, 234.

rope. There commerce, industry, art, science, had been far in advance of the age. The cities had won virtual self-government, were proud of their wealth and strength, jealous of their liberties, and self-sacrificing in their patriotism. The nobles, for the most part, were cultivated men, poets themselves or patrons of poetry, who had learned that their prosperity depended on the prosperity of their subjects, and that municipal liberties were a safeguard, rather than a menace, to the wise ruler. The crusaders came, and their unfinished work was taken up and executed to the bitter end by the Inquisition. It left a ruined and impoverished country, with shattered industry and failing commerce. The native nobles were broken by confiscation and replaced by strangers, who occupied the soil, introducing the harsh customs of Northern feudalism, or the despotic principles of the Roman law, in the extensive domains acquired by the crown. A people of rare natural gifts had been tortured, decimated, humiliated, despoiled, for a century and more. The precocious civilization which had promised to lead Europe in the path of culture was gone, and to Italy was transferred the honor of the Renaissance. In return for this was unity of faith and a Church which had been hardened and vitiated and secularized in the strife. Such was the work and such the outcome of the Inquisition in the field which afforded it the widest scope for its activity, and the fullest opportunity for developing its powers.

Yet in the very triumph of the Inquisition was the assurance of its decline. Supported by the State, it had earned and repaid the royal favor by the endless stream of confiscations which it poured into the royal coffers. Perhaps nothing contributed more to the consolidation of the royal supremacy than the change of ownership which threw into new hands so large a portion of the lands of the South. In the territories of the great vassals the right to the confiscations for heresy became recognized as an important portion of the droits seigneuriaux. In the domains of the crown they were granted to favorites or sold at moderate prices to those who thus became interested in the new order of things. The royal officials grasped everything on which they could lay their hands, whether on the excuse of treason or of heresy, with little regard to any rights; and although the integrity of Louis IX. caused an inquest to be held in 1262 which restored a vast amount of property illegally held, this was but a small fraction of the whole. To assist his Parlement in settling the innumerable cases which arose, be ordered, in 1260, the charters and letters of greatest importance to be sent to Paris. Those of each of the six senechaussées filled a coffer, and the six coffers were deposited in the treasury of the Sainte-Chapelle. In this process of absorption the case of the extensive Viscounty of Fenouillèdes may be taken as an illustration of the zeal with which the Inquisition co-operated in securing the political results desired by the crown. Fenouillèdes had been seized during the crusades and given to Nuñez Sancho of Roussillon, from whom it passed, through the King of Aragon, into the hands of St. Louis. In 1264 Beatrix, widow of Hugues, son of the former Viscount Pierre, applied to the Parlement for her rights and dower and those of her children. Immediately the inquisitor, Pons de Poyet, commenced a prosecution against the memory of Pierre, who had died more than twenty years previously in the bosom of the Church, and had been buried with the Templars of Mas Deu, after assuming the religious habit and receiving the last sacraments. He was condemned for having held relations with heretics his bones were dug up and burned, and the Parlement rejected the claim of the daughter-in-law and grandchildren. Pierre, the eldest of these, in 1300, made a claim for the ancestral estates, and Boniface VIII. espoused his quarrel with the object of giving trouble to Philippe le Bel; but, though the affair was pursued for some years, the inquisitorial sentence held good. It was not only the actual heretics and their descendants who were dispossessed. The land had been so deeply tinctured with heresy that there were few indeed whose ancestors could not be shown, by the records of the Inquisition, to have incurred the fatal taint of associating with them. *

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* Vaissette, III. 362, 496; IV. 104-5, 211.--Archives de l'Évêché de Béziers ( Doat, XXXI. 35). -- Beugnot, Les Olim I. 1029-30. -- Les Olim I. 580. -- Coll. Doat, XXXIII. 1. The extent of the change of the proprietorship is well illustrated by a list of the lands and rents confiscated for heresy to the profit of Philippe de Montfort from his vassals. It embraces fiefs and other properties in Lautrec, Montredon, Senegats, Rabastain, and Lavaur. The knights and gentlemen and peasants thus stripped are all named, with their offences--one died a heretic, another was hereticated on his death-bed, a third was condemned for heresy, and a fourth

The rich bourgeoisie of the cities were ruined in the same way. Some inventories have been preserved of the goods and chattels sequestrated when the arrests were made at Albi in 1299 and 1300, which show how thoroughly everything was swept into the maelstrom. That of Raymond Calverie, a notary, gives us every detail of the plenishing of a well-to-do burgher's house--every pillow, sheet, and coverlet is enumerated, every article of kitchen gear, the salted provisions and grain, even his wife's little trinkets. His farm or bastide was subjected to the same minuteness of seizure. Then we have a similar insight into the stock and goods of Jean Baudier, a rich merchant. Every fragment of stuff is duly measured--cloths of Ghent, Ypres, Amiens, Cambray, St. Omer, Rouen, Montcornet, etc., with their valuation--pieces of miniver, and other articles of trade. His town house and farm were inventoried with the same conscientious care. It is easy to see how prosperous cities were reduced to poverty, how industry languished, and how the independence of the municipalities was broken into subjection in the awful uncertainty which hung over the head of every man. *

In this respect the Inquisition was building better than it knew. In thus aiding to establish the royal power over the newly-acquired provinces, it was contributing to erect an authority which was destined in the end to reduce it to comparative insignificance. With the disappearance of Catharism, Languedoc became as much a part of the monarchy as l'Isle de France, and the career of its Inquisition merges into that of the rest of the kindom. It need not, therefore, be pursued separately further.

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was burned at Lavaur, while in other cases the mother, or the father, or both were heretics ( Doat, XXXII. 258-63).
Many examples of donations and sales are preserved in the Doat collection. I may instance T. XXXI. fol. 171, 237, 255; T. XXXII. fol. 46, 53, 55, 57, 64, 67, 69, 244, etc.

In the possessions of the English crown in Aquitaine the same process was going on, though in a minor decree (Rymer, Fœdera, III. 408).

* Coll. Doat, XXXII. 309, 316.

CHAPTER II.
FRANCE.
ALTHOUGH Catharism never obtained in the North sufficient foothold to render it threatening to the Church, yet the crusades and the efforts which followed the pacification of 1229 must have driven many heretics to seek refuge in places where they might escape suspicion. In organizing persecution in the South, therefore, it was necessary to provide some supervision more watchful than episcopal negligence was likely to supply, over the regions whither heretics might fly when pursued at home, or the efforts made in Languedoc would only be scattering the infection. Vigilant guardians of the faith were consequently requisite in lands where heretics were few and hidden, as well as in those where they were numerous and enjoyed protection from noble and city. Under the pious king, St. Louis, who declared that the only argument a layman could use with a heretic was to thrust a sword into him up to the hilt, they were sure of ample support from the secular power. *

Accordingly when, in 1233, the experiment was tried of appointing Pierre Cella and Guillem Arnaud as inquisitors in Toulouse, a similar tentative effort was made in the northern part of the kingdom. Here also it was the Dominican Order which was called upon to furnish the necessary zealots. I have already alluded to the failure of the attempt to induce the Friars of FrancheComté to undertake the work. In western Burgundy, however, the Church was more fortunate in finding a proper instrument. Like Rainerio Saccone, Frère Robert, known as le Bugre, had been a Patarin. The peculiar fitness thence derived for detecting the hidden heretic was rendered still more effective by the special gift which he is said to have claimed, of being able to recognize

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* Joinville, P. 1. (Ed. 1785, p. 23).

them by their speech and carriage. In addition, he was fitted for the work by the ardent fanaticism of the convert, by his learning, his fiery eloquence, and his mercilessness. When, early in 1233, instructions to persecute heresy were sent to the Prior of Besançon, Robert was nominated to represent him and act as his substitute; and, eager to manifest his zeal, he lost no time in making a descent upon La Charité. It will be remembered that this place was notorious as a centre of heresy in the twelfth century, and that repeated efforts had been made to purify it. These had proved fruitless against the stubbornness of the misbelievers, and Frère Robert found Stephen, the Cluniac prior, vainly endeavoring to win or force them over. The new inquisitor seems to have been armed with no special powers, but his energy speedily made a profound impression, and heretics came forward and confessed their errors in crowds, husbands and wives, parents and children, accusing themselves and each other without reserve. He reported to Greoory IX. that the reality was far worse than had been rumored; that the whole town was a stinking nest of heretical wickedness, where the Catholic faith was almost wholly set aside and the people in their secret conventicles had thrown off its yoke. Under a specious appearance of piety they deceived the wisest, and their earnest missionary efforts, extending over the whole of France, were seducing souls from Flanders to Britanny. Uncertain as to his authority, he applied to Gregory for instructions and was told to act energetically in conjunction with the bishops, and, under the statutes recently issued by the Holy See, to extirpate heresy thoroughly from the whole region, invoking the aid of the secular arm, and coercing it if necessary with the censures of the Church. *

We have no means of knowing what measures Robert adopted, but there can be no doubt that under this stimulus, and clothed with this authority, he was active and unsparing. His crazy fanaticism probably exaggerated greatly the extent of the evil and confounded the innocent with the guilty. It was not long before the Archbishop of Sens, in whose province La Charité lay, expostulated with Gregory upon this interference with his jurisdiction, and in this he was joined by other prelates, alarmed at the au-

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* Alberic.Trium Font. Chron. ann. 1236.-- Gregor. PP. IX. Bull. Gaudemus, 19 Ap. 1233 ( Ripoll I. 45-6).-- Raynald. ann. 1233, No. 59.

thority given to the Dominican Provincial of Paris to appoint inquisitors for all portions of the kingdom. They assured the pope that there was no heresy in their provinces and no necessity for these extraordinary measures. Gregory thereupon revoked all commissions early in February, 1234, and urged the prelates to be vigilant, recommending them to make use of Dominicans in all cases where action appeared desirable, as the friars were specially skilled in the refutation of heresy. Had Robert been an ordinary man this might have postponed for some time the extension of the Inquisition in France, but he was too ardent to be repressed. In June, 1234, we find St. Louis paying for the maintenance of heretics in prison at St. Pierre-le-Moutier, near Nevers, which would seem as though Frère Robert had succeeded in getting to work again on his old field of operations. Meanwhile he had not been idle elsewhere. King Louis furnished him with an armed guard to protect him from the enmities which he aroused, and, secure in the royal favor, lie traversed the country carrying terror everywhere. At Péronne lie burned five victims; at Houdancourt, four, besides a pregnant woman who was spared for a time at the intercession of the queen. His methods were speedy, for before Lent was out we find him at Cambrai, where, with the assistance of the Archbishop of Reims and three bishops, be burned about twenty and condemned others to crosses and prison. Thence he hastened to Douai, where, in May, he had the satisfaction of burning ten more, and condemning numerous others to crosses and prison in the presence of the Count of Flanders, the Archbishop of Reims, sundry bishops and an immense multitude who crowded to the spectacle. Thence lie hurried to Lille, where more executions followed. All this was sufficient to convince Gregory that lie had been misinformed as to the absence of heresy. Undisturbed by the severe experience which he had just undergone with a similar apostle of persecution, Conrad of Marburg, we find him, in August, 1235, excitedly announcing to the Dominican provincial that God had revealed to him that the whole of France was boiling with the venom of heretical reptiles, and that the business of the Inquisition must be resumed with loosened rein. Frère Robert was to be commissioned again, with fitting colleagues to scour the whole kingdom, aided by the prelates, so that innocence should not suffer nor guilt escape. The Archbishop of Sens was strictly ordered to lend effi- cient help to Robert, whom God had gifted with especial grace in these matters, and Robert himself was honored with a special papal commission empowering him to act throughout the whole of France. The pope, moreover, spurred him on with exhortations to spare no labor in the work, and not to shrink from martyrdom if necessary for the salvation of souls. *

This was pouring oil upon the flames. Robert's untempered fanaticism had required no stimulus, and now it raged beyond all bounds. The kingdom, by Gregory's thoughtless zeal, was delivered up to one who was little better than a madman. Supported by the piety of St. Louis, the prelates were obliged to aid him and carry out his behests, and for several years he traversed the provinces of Flanders, Champagne, Burgundy, and France with none to curb or oppose him. The crazy ardor of such a man was not likely to be discriminating or to require much proof of guilt. Those whom he designated as heretics had the alternative of abjuration with perpetual imprisonment or of the stake--varied occasionally with burial alive. In one term of two or three months he is said to have thus despatched about fifty unfortunates of either sex, and the whole number of his victims during his unchecked career of several years must have been large. The terror spread by his arbitrary and pitiless proceedings rendered him formidable to high and low alike, until at length the evident confounding of the innocent with the guilty raised a clamor to which even Gregory IX. was forced to listen. An investigation was held in 1238 which exposed his misdeeds, though not before he had time, in 1239, to burn a number of heretics at Montmorillon in Vienne, and twentyseven, or, according to other accounts, one hundred and eighty-three, at Mont-Wimer--the original seat of Catharism in the eleventh century--where, at this holocaust pleasing to God, there were present the King of Navarre with a crowd of prelates and nobles and a multitude wildly estimated at seven hundred thousand souls. Robert's commission was withdrawn, and he expiated his insane cruelties in perpetual prison. The case ought to have proved, like

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* Greg. PP. IX. Bull. Olim, 4 Feb. 1234; Ejusd. Bull. Dudum, 21 Aug. 1235; Ejusd. Bull. Quo inter cæteras, 22 Aug. 1235; Ejusd. Bull. Dudum, 23 Aug. 1235 (Ripoll I. 80-1).--Potthast No. 9386.--Chron. breve Lobiens. ann. 1235 ( Martene Thes. III. 1427).--D. Bouquet, XXII. 570.--Chron. Rimée de Philippe Mousket, v. 28871-29025.--Alberic. Trium Font. ann. 1235.

that of Conrad of Marburg, a wholesome warning. Unfortunately the spirit which he had aroused survived him, and for three or four years after his fall active persecution raged from the Rhine to the Loire, under the belief that the land was full of heretics. * The unlucky termination of Robert's career did not affect his colleagues, and thenceforth the Inquisition was permanently established throughout France in Dominican hands. The prelates at first were stimulated to some show of rivalry in the performance of their neglected duties. Thus the provincial council of Tours, in 1239, endeavored to revive the forgotten system of synodal witnesses. Every bishop was instructed to appoint in each parish three clerks--or, if such could not be had, three laymen worthy of trust--who were to be sworn to reveal to the officials all ecclesiastical offences, especially those concerning the faith. Such devices, however, were too cumbrous and obsolete to be of any avail against a, crime so sedulously and so easily concealed as heresy, even if the prelates had been zealous and earnest persecutors. The Dominicans remained undisputed masters of the field, always on the alert, travelling from place to place, scrutinizing and questioning, searching the truth and dragging it from unwilling hearts. Yet scarce a trace of their strenuous labors has been left to us. Heretics throughout the North were comparatively few and seattered; the chroniclers of the period take no note of their discovery and punishment, nor even of the establishment of the Inquisition itself. That a few friars should be deputed to the duty of hunting heretics was too unimpressive a fact to be worthy of record. We know, however, that the pious King Louis welcomed them in his old hereditary dominions, as he did in the newly-acquired territories of Languedoc, and stimulated their zeal by defraying their expenses. In the accounts of the royal baillis for 1248 we find en-

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* Chron. S. Medardi Suessionens. (D'Achery, II. 491).--Cone. Trevirens. ann. 1238, c. 31 (Martene Ampl. Coll. VII. 130).--Wadding. Annal. ann. 1236, No. 3.-Meyeri Annal. Flandrens. Lib. VIII. ann. 1236.--Raynald. ann. 1238, No. 52.--Matt. Paris ann. 1236, 1238, pp. 293, 326 (Ed. 1644).--Chron. Gaufridi de Collone ann. 1239 (Bouquet, XXII. 3).--Alberic. Trium Font. Chron. ann. 1239.--Chron. Rimée de Phil. de Mousket, v. 30525-34.
Frère Bremond endeavors to clear Robert's fame from the accusations brought aginst him by Matthew Paris, and states that he died in the convent of St. Jacques in Paris in 1235.

tries of sums disbursed for them in Paris, Orleans, Issoudun, Senlis, Amiens, Tours, Yèvre-le-Chatel, Beaumont, St. Quentin, Laon, and Macon, showing that his liberality furnished them with means to do their work, not only in the domains of the crown, but in those of the great vassals; and these items further illustrate their activity in every corner of the land. That their sharp pursuit rendered heresy unsafe is seen in the permission already alluded to, in 1255, to pursue their quarry across the border into the territories of Alphonse of Toulouse, thus disregarding the limitations of inquisitorial districts. *

This shows us that already the Inquisition was becoming organized in a systematic manner. In Provence, where Pons de l'Esparre, the Dominican prior, had at first carried on a kind of volunteer chase after heretics, we see an inquisitor officially acting in 1245. This district, comprising the whole southeastern portion of modern France, with Savoy, was confided to the Franciscans. In 1266, when they were engaged in Marseilles in mortal strife with the Dominicans, the business of persecution would seem to have been neglected, for we find Clement IV. ordering the Benedictines of St. Victor to make provision for extirpating the numerous heretics of the valley of Rousset, where they had a dependency. The Inquisition of Provence was extended in 1288 over Avignon and the Comtat Venaissin, whose governor was ordered to defray from the confiscations the moderate expenses of the inquisitors, Bertrand de Cigotier and Guillem de Saint-Marcel. In 1292 Dauphiné was likewise included, thus completing the organization in the territories east of the Rhone. The attention of the inquisitors was specially called to the superstition which led many Christians to frequent the Jewish synagogues with lighted candles, offering oblations and watching through the vigils of the Sabbath, when afflicted with sickness or other tribulations, anxious for friends at sea or for approaching childbirth. All such observances, even in Jews, were idolatry and heresy, and those who practised them were to be duly prosecuted. †

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* Concil. Turonens. ann. 1239, c. 1.--D. Bouquet, XXI. 262, 264, 208, 273, 274, 276, 280, 281.--Ripoll I. 273-4.
† Coll. Doat, XXXI. 68.--Martene Coll. Ampl. I. 1284.-- Wadding Annal. ann. 1288, No. 14, 15; ann. 1290, No. 3, 5, 6; ann. 1292, No. 3.

With this exception the whole of France was confided to the Dominicans. In 1253 a bull of Innocent IV. renders the Provincial of Paris supreme over the rest of the kingdom, including the territories of Alphonse of Toulouse. Numerous bulls follow during the next few years which speak of the growth of heresy requiring increased efforts for its suppression and of the solicitude of King Louis that the Inquisition should be effective. Elaborate instructions are sent for its management, and various changes are made and unmade in a manner to show that a watchful eye was kept on the institution in France, and that there was a constant effort to render it as efficient as possible. By a papal brief of 1255 we see that at that time the Inquisition of Languedoc was independent of the Paris provincial; in 1257 it is again under his authority; in 1261 it is once more removed, and in 1264 it is restored to him-a provision which became final, rendering him in some sort a grandinquisitor for the whole of France. In 1255 the Franciscan provincial was adjoined to the Dominican, thus dividing the functions between the two Orders; but this arrangement, as might be expected, does not seem to have worked well, and in 1256 we find the power again concentrated in the hands of the Dominicans. The number of inquisitors to be appointed was always strictly limited by the popes, and it varied with the apparent exigencies of the times and also with the extent of territory. In 1256 only two are specified; in 1258 this is pronounced insufficient for so extensive a region, and the provincial is empowered to appoint four more. In 1261, when Languedoc was withdrawn, the number is reduced to two; in 1266 it is increased to four, exclusive of Languedoc and Provence, to whom in 1267 associates were adjoined, and in 1273 the number was made six including Languedoc, but excluding Provence. This seems to have been the final organization, but it does not appear that the Northern kingdom was divided into districts, strictly delimitated as those of the South. *

The Inquisition at Besançon appears to have been at first in-

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* Arch. de l'Inq. de Care. ( Doat. XXXI. 90; XXXII. 41).--Wadding. Annal. ann. 1255, No. 14.--Raynald. ann. 1255, No. 33.--Arch. Nat. de France, J. 431, No. 30, 31, 34, 35, 36.--Ripoll I. 273-4, 291, 362, 472, 512; II. 29.--MSS. Bib. Nat., fonds latin, No. 14930, fol. 226.--Martene Thesaur. V. 1814, 1817.

dependent of that of Paris. After the failure to establish it in 1233 it seems to have remained in abeyance until 1247, when Innocent IV. ordered the Prior of Besançon to send friars throughout Burgundy and Lorraine for the extirpation of heresy. The next year John Count of Burgundy urged greater activity, but his zeal does not seem to have been supplemented with liberality, and in 1255 the Dominicans asked to be relieved of the thankless task, which proved unsuccessful for lack of funds, and Alexander IV. acceded to their request. There are some evidences of an Inquisition being in operation there about 1283, and in 1290 Nicholas IV. ordered the Provincial of Paris to select three inquisitors to serve in the dioceses of Besançon, Geneva, Lausanne, Sion, Metz, Toul, and Verdun, thus placing Lorraine and the French Cantons of Switzerland, as well as Franche Comté, under the Inquisition of France, an arrangement which seems to have lasted for more than a century. *

Little remains to us of the organization thus perfected over the wide territory stretching from the Bay of Biscay to the Rhine. The laborers were vigorous, and labored according to the light which was in them, but the men and their acts are buried beneath the dust of the forgotten past. That they did their duty is visible in the fact that heresy makes so little figure in France, and that the slow but remorseless extermination of Catharism in Languedoc was not accompanied by its perpetuation in the North. We hear constantly of refugees from Toulouse and Carcassonne flying for safety to Lombardy and even to Sicily, but never to Touraine or Champagne, nor do we ever meet with cases in which the earnest missionaries of Catharism sought converts beyond the Cevennes. This may fairly be ascribed to the vigilance of the inquisitors, who were ever on the watch. Chance has preserved for us as models in a book of formulas some documents issued by Frère Simon Duval, in 1277 and 1278, which afford us a momentary glimpse at his proceedings and enable us to estimate the activity requisite for the functions of his office. He styles himself inquisitor "in regno Franciæ," which indicates that his commission extended throughout the kingdom north of Languedoc, and

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* Ripoll I. 179, 183; II. 29.--Potthast No. 13995.--Lib. Sentt. Inq. Tolos. pp. 252-4.

he speaks of himself as acting in virtue of the apostolical authority and royal power, showing that Philippe le Hardi had dutifully commissioned him to summon the whole forces of the State to his assistance when requisite. November 23, 1277, he gives public notice that two canons of Liège, Suger de Verbanque and Berner de Niville, had fled on being suspected of heresy, and he cites them to appear for trial at St. Quentin in Vermandois on the 23d of the ensuing January. This trial was apparently postponed, for on January 21, 1278, we find him summoning the people and clergy of Caen to attend his sermon on the 23d. Here he at least found an apostate Jewess who fled, and we have his proclamation calling upon every one to aid Copin, sergeant of the Bailli of Caen, who had been despatched in her pursuit. Frère Duval was apparently making an extended inquest, for July 5 he summons the people and clergy of Orleans to attend his sermon on the 7th. A fortnight later he is back in Normandy and has discovered a nest of heretics near Evreux, for on July 21 we have his citation of thirteen persons from a little village hard by to appear before him. These fragmentary and accidental remains show that his life was a busy one and that his labors were not unfruitful. A letter of the young Philippe le Bel, in February, 1285, to his officials in Champagne and Brie, ordering them to lend all aid to the inquisitor Frère Guillaume d'Auxerre, indicates that those provinces were about to undergo a searching examination. *

The inquisitors of France complained that their work was impeded by the universal right of asylum which gave protection to criminals who succeeded in entering a church. No officer of the law dared to follow and make an arrest within the sacred walls, for a violation of this privilege entailed excommunication, removable only after exemplary punishment. Heretics were not slow in availing themselves of the immunity thus mercifully afforded by the Church which they had wronged, and in the jealousy which existed between the secular clergy and the inquisitors there was apparently no effort made to restrict the abuse. Martin IV. was accordingly appealed to, and in 1281 he issued a bull addressed to all the prelates of France, declaring that such perversion of the

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* Martene Thesaur. V. 1809, 1811-13.--Arch. de l'Inq. de Carcass. ( Doat, XXXII. 127).

right of asylum was no longer to be permitted; that in such cases the inquisitors were to have full opportunity to vindicate the faith, and that so far from being impeded in the performance of their duty, they were to be aided in every way. The special mention in this bull of apostate Jews along with other heretics indicates that this unfortunate class formed a notable portion of the objects of inquisitorial zeal. Several of them, in fact, were burned or otherwise penanced in Paris between 1307 and 1310. *

There was one class of offenders who would have afforded the Inquisition an ample field for its activity, had it been disposed to take cognizance of them. By the canons, any one who had endured excommunication for a year without submission and seeking absolution was pronounced suspect of heresy, and we have seen Doniface VIII., in 1297, directing the inquisitors of Carcassonne to prosecute the authorities of Béziers for this cause. The land was full of such excommunicates, for the shocking abuse of the anathema by priest and prelate for personal interests had indurated the people, and in a countless number of cases absolution was only to be procured by the sacrifice of rights which even faithful sons of the Church were not prepared to make. This growing disregard of the censure was aggravating to the last degree, but the inquisitors do not seem to have been disposed to come forward in aid of the secular clergy, nor did the latter call upon them for assistance. In 1301 the Council of Reims directed that proceedings should be commenced, when it next should meet, against all who had been under excommunication for two years, as being suspect of heresy; and in 1303 it called upon all such to come forward and purge themselves of the suspicion, but the court in which this was to be done was that of the bishops and not of the Inquisition. Mutual jealousy was seemingly too strong to admit of such co-operation. †

In 1308 we hear of a certain Étienne de Verberie of Soissons, accused before the inquisitor of blasphemous expressions concerning the body of Christ. He alleged drunkenness in excuse, and was mercifully treated. Shortly afterwards occurred the first

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* Ripoll II. 1.--Guill. Nangiac. Contin. ann. 1307, 1310.
† Martene Ampl. Collect. VII. 1325-7. Cf. Concil. Trident, Sess. xxv. Decret. Reform. c. 3.

formal auto de fé of which we have cognizance at Paris, on May 31, 1310. A renegade Jew was burned, but the principal victim was Marguerite de Hainault, or la Porete. She is described as a "béguine clergesse," the first apostle in France of the German sect of Brethren of the Free Spirit, whom we shall consider more fully hereafter. Her chief error was the doctrine that the soul, absorbed in Divine love, could yield without sin or remorse to all the demands of the flesh, and she regarded with insufficient veneration the sacrifice of the altar. She had written a book to propagate these doctrines which had, before the year 1305, been condemned as heretical and burned by Gui II., Bishop of Cambrai. He had mercifully spared her, while forbidding her under pain of the stake from circulating it in future or disseminating its doctrines. In spite of this she had again been brought before Gui's successor, Philippe de Marigny, and the Inquisitor of Lorraine, for spreading it among the simple folk called Begghards, and she had again escaped. Unwearied in her missionary work, she had even ventured to present the forbidden volume to Jean, Bishop of Chalons, without suffering the penalty due to her obstinacy. In 1308 she extended her propaganda to Paris and fell into the hands of Frère Guillaume de Paris, the inquisitor, before whom she persistently refused to take the preliminary oath requisite to her examination. He was probably too preoccupied with the affair of the Templars to give her prompt justice, and for eighteen months she lay in the inquisitorial dungeons under the consequent excommunication. This would alone have sufficed for her conviction as an impenitent heretic, but her previous career rendered her a relapsed heretic. Instead of calling an assembly of experts, as was customary in Languedoc, the inquisitor laid a written statement of the case before the canonists of the University, who unanimously decided, May 30, that if the facts as stated were true, she was a relapsed heretic, to be relaxed to the secular arm. Accordingly, on May 31, she was handed over, with the customary adjuration for mercy, to the prévôt of Paris, who duly burned her the next day, when her noble manifestation of devotion moved the people to tears of compassion. Another actor in the tragedy was a disciple of Marguerite, a clerk of the diocese of Beauvais named Guion de Cressonessart. He had endeavored to save Marguerite from the clutches of the Inquisition, and on being seized had, like her, refused to take the oath during eighteen months' imprisonment. His brain seems to have turned during his detention, for at length he astonished the inquisitor by proclaiming himself the Angel of Philadelphia and an envoy of God, who alone could save mankind. The inquisitor in vain pointed out that this was a function reserved solely for the pope, and as Guion would not withdraw his claims he was convicted as a heretic. For some reason, however, not specified in the sentence, he was only condemned to degradation from orders and to perpetual imprisonment. *

The next case of which we hear is that of the Sieur de Partenay, in 1323, to which allusion has already been made. Its importance to us lies in its revealing the enormous and almost irresponsible authority wielded by the Inquisition at this period. The most powerful noble of Poitou, when designated as a heretic by Frère Maurice, the Inquisitor of Paris, is at once thrown into the prison of the Temple by the king, and all his estates are sequestrated to await the result. Fortunately for Partenay he had a large circle, of influential friends and kindred, among them the Bishop of Noyon, who labored strenuously in his behalf. He was able to appeal to the pope, alleging personal hatred on the part of Frère Maurice; he was sent under guard to Avignon, where his friends succeeded in inducing John XXII. to assign certain bishops as assessors to try the case with the inquisitor, and after infinite delays he was at length set free--probably not without the use of means which greatly diminished his wealth. When such a man could be so handled at the mere word of an angry friar, meaner victims stood little chance. † This case in the North and the close of Bernard Gui's career in Toulouse, about the same time, mark the apogee of the Inquisition in France. Thenceforth we have to follow its decline.

Yet for some years longer there was a show of activity at Carcassonne, where Henri de Chamay was a worthy representative of the older inquisitors. January 16, 1329, in conjunction with Pierre Bruni he celebrated an cutto de fé at Pamiers, where thirty-five persons were permitted to lay aside crosses, and twelve were re-

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* Arch. Nat. de France, J. 428, No. 15, 19 bis.--Guillel. Nangiac. Contin. ann. 1308, 1310.-- Grandes Chroniques, V. 188. † Guillel. Nangiac. Contin. ann. 1323.-- Grandes Chroniques, V. 273-4.--Chron. Johann. S. Victor. Contin. ann. 1323 ( Bouquet, XXI. 681).

leased from prison with crosses, six were pardoned, seven were condemned to perpetual imprisonment, together with four false witnesses, eight had arbitrary penances assigned them, four dead persons were sentenced, and a friar and a priest were degraded. As the see of Pamiers, to which this auto was confined, was a small one, the number of sentences uttered indicates active work. December 12, of the same year, Henri de Chamay held another at Narbonne, where the fate of some forty delinquents was decided. Then, January 7, 1329, he held another at Pamiers; May 19, one at Béziers; September S, one at Carcassonne, where six unfortunates were burned and twenty-one condemned to perpetual prison. Shortly afterwards he burned three at Albi, and towards the end of the year he held another auto at a place not named, where eight persons were sentenced to prison, three to prison in chains, and two were burned. Some collisions seem to have occurred about this time with the royal officials, for, in 1334, the inquisitors complained to Philippe de Valois that their functions were impeded, and Philippe issued orders to the seneschals of Nîmes, Toulouse, and Carcassonne that the Inquisition must be maintained in the full enjoyment of its ancient privileges. *

Activity continued for some little time longer, but the records have perished which would supply the details. We happen to have the accounts of the Sénéchaussée of Toulouse, for 1337, which show that Pierre Bruni, the inquisitor, was by no means idle. The receiver of confiscations enumerates the estates of thirty heretics from which collections are in hand; there was an auto de fé celebrated and paid for; the number of prisoners in the inquisitorial jail is stated at eighty-two, but as their maintenance during eleven months amounted to the sum of three hundred and sixty-five livres fourteen sols, the average number at three deniers per diem must have been ninety. The terrible vicissitudes of the English war doubtless soon afterwards slackened the energy of the inquisitors, but we know that there were autos de fé celebrated at Carcassonne in 1346, 1357, and 1383, and one at Toulouse in 1374. The office of inquisitor continued to be filled, but its functions diminished greatly in importance, as we may guess from the fact that it is related of

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* Coll. Doat, XXVII. 119, 132, 140, 146, 156, 178, 192, 198, 232.-- Vaissette, IV. Pr. 23.

Pierre de Mercalme, who was Provincial of Toulouse from 1350 to 1363, that during, more than two years of this period he also served as inquisitor. *

In the North we hear little of the Inquisition during this period. The English wars, in fact, must have seriously interfered with its activity, but we have an evidence that it was not neglecting, its duty in a complaint made by the Provincial of Paris to Clement VI., in 1351, that the practice of excepting the territories of Charles of Anjou from the commissions issued to inquisitors deprived the provinces of Touraine and Alaine of the blessings of the institution and allowed heresy to flourish there, whereupon the pope promptly extended the authority of Frère Guillaume Chevalier and of all future inquisitors to those regions. †

With the return of peace under Charles le Sage the Inquisition had freer scope. The Begghards, or Brethren of the Free Spirit, undeterred by the martyrdom of Marguerite la Porete, had continued to exist in secret. In September, 1365, Urban V. notified the prelates and inquisitors throughout France that they were actively at work propagating, their doctrines, and he sent detailed information as to their tenets and the places where they were to be found to the Bishop of Paris, with orders to communicate it to his fellow-prelates and the Inquisition. If any immediate response to this was made, the result has not reached us, but in 1312 we find Frère Jacques de Afore, "inquisiteur des Bougres," busy in eradicating them. They called themselves the Company of Poverty, and were popularly known by the name of Turelupins; as in Germany, they were distinguished by their peculiar vestments, and they propagated their doctrines largely by their devotional writings in the vernacular. Charles V. rewarded the labors of the inquisitor with a donation of fifty francs, and received the thanks of Gregory XI. for his zeal. The outcome of the affair was the burning of the books and garments of the heretics in the swine-market beyond the Porte Saint-Honoré, together with the female leader of the sect, Jeanne Daubenton. Her male colleague escaped by death in prison, but his body was preserved in quieklime for fif-

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* Vaissette, Éd. Privat, X. Pr. 782-3, 792, 802, 813-14.--Arch. de l'Évêché d'Albi ( Doat, XXXV. 120).-- Vaissette, IV. 184.-- Martene Anipl. Coll. VI. 433.
† Ripoll II. 236.

teen days, in order that he might accompany his partner in guilt in the flames. That such a spectacle was sufficiently infrequent to render it a matter of importance is shown by its being recorded in the doggerel of a contemporary chronicler--

"L'an MDCCCLXXII. je vous dis tout pour voir
Furent les Turelupins condannez pour ardoir,
Pour ce qu'ils desvoient le peuple à decepvoir
Par feaultes heresies, l'Eveque en soult levoir."

The sect was a stubborn one, however, especially in Germany, as we shall see hereafter, and in the early part of the next century Chancellor Gerson still considers it of sufficient importance to combat its errors repeatedly. Its mystic libertinism was dangerously seducing and lie was especially alarmed by the incredible subtlety with which it was presented in a book written by a woman known as Mary of Valenciennes. In May, 1421, twenty-five of these sectaries were condemned at Douai by the Bishop of Arras. Twenty of them recanted and were penanced with crosses and banishment or imprisonment, but five were stubborn and sealed their faith with martyrdom in the flames. * In 1381 Frère Jacques de Afore had a more illustrious victim in Hugues Aubriot. A Burgundian by birth, Aubriot's energy and ability had won for him the confidence of the wise King Charles, who had made him Prévôt of Paris. This office lie filled with unprecedented vigor. To him the city owed the first system of sewerage that had been attempted, as well as the Bastille, which lie built as a bulwark against the English, and he imposed some limitation on the flourishing industry of the filles de vie. His good government gained him the respect and affection of the people, but lie made a mortal enemy of the University by disregarding

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* Raynald. ann. 1365, No. 17; ann. 1373, No. 19, 21.-- Gaguini Hist. Francor. Lib. ix. c. 2. (Ed. 1576, p. 158).-- Meyeri Annal. Flandr. Lib. XIII. ann. 1372.-Du Cauge s. v. Turlupini.-- Gersoni de Consolat. Theolo. Lib. IV. Prosa 3; Ejusd. de Mystica Theol. Specul. P. I. Consid. 8; Ejusd. de Distinctione verarum Visionum Signum, 5.-- Altmeyer, Précurseurs de la Réforme aux Pays-Bas, I. 85.
Probably there may be some connection between the Turelupins and certain wandering bands known as "de Pexariacho" and suspected of heresy. A member of these, named Bidon de Puy-Guillem, of the diocese of Bordeaux, was condemned to perpetual imprisonment, and was liberated by Gregory XI. in 1371 (Coll. Doat, XXXV. 134).

the immunities on the preservation of which, in the previous century, it had staked its existence. In savage mockery of its wrath, when building the Petit-Châtelet, he named two foul dungeons after two of the principal quarters of the University, le Clos Bruneau and la Rue du Foing, saying that they were intended for the students. Under the strong rule of Charles V. the University had to digest its wrongs as best it could, but after his death, in 1380, it eagerly watched its opportunity. This was not long in coming, nor, in the rivalry between the Dukes of Berri and Burgundy, was it difficult to enlist the former against Aubriot as a Burgundian. The rule of the princes, at once feeble and despotic, invited disorder, and when the people, November 25, 1380, rose against the Jews, pillaged their houses, and forcibly baptized their children, Aubriot incurred the implacable enmity of the Church by forcing a restoration of the infants to their parents. The combination against him thus became too strong for the court to resist. It yielded, and on January 21, 1381, he was cited to appear before the bishop and inquisitor. He disdained to obey the summons, and his excommunication for contumacy was published in all the churches of Paris. This compelled obedience, and when he came before the inquisitor, on February 1, he was at once thrown into the episcopal prison iv, while his trial proceeded. The charges were most frivolous, except the affair of the Jewish children and his having released from the Châtelet a prisoner accused of heresy, placed there by the inquisitor. It was alleged that on one occasion one of his sergeants had excused himself for delay by saying that he had waited at church to see God (the elevation of the Host), when Aubriot angrily rejoined, "Sirrah, know ye not that I have more power to harm you than God to help;" and again that when some one had told him that they would see God in a mass celebrated by Silvestre de la Cervelle, Bishop of Coutances, he replied that God would not permit himself to be handled by such a man as the bishop. His enemies were so exasperated that on the strength of this flimsy gossip he was actually condemned to be burned without the privilege allowed to all heretics of saving himself by abjuration; but the princes intervened and succeeded in obtaining this for him. He had no reason to complain of undue delay. On May 17 a solemn auto de fé was held. On a scaffold erected in front of Nôtre Daine, Aubriot humbly confessed and recanted the heresies of which he had been convicted, and received the sentence of perpetual imprisonment, which of course carried with it the confiscation of his wealth, while the rejoicing scholars of the University lampooned him in halting verses. He was thence conveyed to a dungeon in the episcopal prison, where he lay until 1382, when the insurrection of the Maillotins occurred. The first thought of the people was of their old prévôt. They broke open the prison, drew him forth and placed him at their head. He accepted the post, but the same night he quietly withdrew and escaped to his native Burgundy, where his adventurous life ended in peaceful obscurity. The story is instructive as showing how efficient an instrument was the Inquisition for the gratification of malice. In fact, its functions as a factor in political strife were of sufficient importance to require more detailed consideration hereafter. *

After this we hear little more of the Inquisition of Paris, although it continued to exist. When, in 1388, the eloquence of Thomas of Apulia drew wondering crowds to listen with veneration to his teaching that the law of the Gospel was simply love, with the deduction that the sacraments, the invocation of saints, and all the inventions of the current theology were useless; when he wrote a book inveighing against the sins of prelate and pope, and asserting with the Everlasting Gospel, that the reign of the Holy Ghost had supplanted that of the Father and the Son, and when he boldly announced himself as the envoy of the Holy Ghost sent to reform the world, the Inquisition was not called upon to silence even this revolutionary heretic. It was the Prévôt of Paris who ordered him to desist from preaching, and, when he refused, it was the bishop and University who tried him, ordered his book to be burned on the Place do Grève, and would have him burned had not the medical alienists of the day testified to his insanity and procured for him a commutation of his punishment to perpetual imprisonment. †

Various causes had long been contributing to deprive the In-

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* Grandes Chroniques, ann. 1380-1.-- Religieux de S. Denis, Hist. de Charles VI. Liv. I. c. 13, liv. II. c. 1.
† Religieux de S. Denis, op. cit. Liv. IV. ch. 13.-- D'Argentré, Collect. Judie. de novis error. I. II. 151.

quisition in France of the importance which it had once enjoyed. It no longer as of old poured into the royal fisc a stream of confiscations and co-operated efficiently in consolidating the monarchy. It had done its work too well, and not only had it become superfluous as an instrument for the throne, but the throne which it had aided to establish had become supreme and had reduced it to subjection. Even in the plenitude of inquisitorial power the tendency to regard the royal court as possessing a jurisdiction higher than that of the Holy Office is shown in the case of Amiel de Lautrec, Abbot of S. Sernin. In 1322 the Viguier of Toulouse accused him to the Inquisition for having preached the doctrine that the soul is mortal in essence and only immortal through grace. The Inquisition examined the matter and decided that this was not heresy. The royal procureur-général, dissatisfied with this, appealed from the decision, not to the pope but to the Parlement or royal court. No question more purely spiritual can well be conceived, and yet the Parlement gravely entertained the appeal and asserted its jurisdiction by confirming the decree of the Inquisition. *

This was ominous of the future, although the indefatigable Henri de Chamay, apparently alarmed at the efforts successfully made by Philippe de Valois to control and limit spiritual jurisdictions, procured from that monarch, in November, 1329, a Mandement confirming the privileges of the Inquisition, placing, all temporal nobles and officials afresh at its disposal, and annulling all letters emanating from the royal court, whether past or future, which should in any way impede inquisitors from performing their functions in accordance with their commissions from the Holy See. The evolution of the monarchy was proceeding too rapidly to be checked. Henri de Chamay himself, in 1328, had officially qualified himself as inquisitor, deputed, not by the pope, as had always been the formula proudly employed, but by the king and a judicial decision to this effect followed soon after. It was Philippe's settled policy to enforce and extend the jurisdiction of the crown, and in pursuance of this he sent Guillaume do Villars to Toulouse to reform the encroachments of the ecclesiastical tribunals over the royal courts. In 1330 de Villars, in the performance of his duty, caused the registers of the ecclesiastical

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* Chron. Bardin, ann. 1322 ( Vaissette, IV. Pr. 21-22).

courts to be submitted to him, after which he demanded those of the Inquisition. When we remember how jealously these were guarded, how arrogantly Nicholas d'Abbeville had refused a sight of them to the bishops sent by Philippe le Bel, and how long Jean de Pequigny hesitated before he interfered with Geoffroi d'Ablis, we can measure the extent of the silent revolution which had occurred during the interval in the relations between Church and State, by the fact that de Villars, on being refused, coolly proceeded to break open the door of the chamber in which the registers were kept. The inquisitor appealed, and again it was not to the pope, but to the Parlement, and that body, in condemning de Villars to pay the costs and damages, did so on the ground that the Inquisition was a royal and not an ecclesiastical court. This was a Pyrrhic victory; the State had absorbed the Inquisition. It was the same when, in 1334, Philippe listened to the complaints of the inquisitors that his seneschals disturbed them in their jurisdiction, and gave orders that they should enjoy all their ancient privileges, for these are treated as derived wholly from the royal power. Henceforth the Inquisition could exist only on sufferance, subject to the supervision of the Parlement, while the Captivity of Avignon, followed by the Great Schism, constantly gave to the temporal powers increased authority in spiritual matters. *

How completely the Inquisition was becoming an affair of state is indicated by two incidents. In 1340, when the lieutenant of the king in Languedoc, Louis of Poitou, Count of Die and Valeiitinois, was making his entry into the good city of Toulouse, he found the gate closed. Dismounting, and kneeling bareheaded on a cushion, he took an oath on the Gospels, in the hands of the inquisitor, to preserve the privileges of the Inquisition, and then another oath to the consuls to maintain the liberties of the city. Thus both institutions were on the same footing and required the same illusory guarantee, the very suggestion of which would have been laughed to scorn by Bernard Gui. Again, in 1368, when the royal revenues were depleted by the English wars and the ravages of the Free Companies, and were insufficient to pay the wages of the Inquisitor of Carcassonne, Pierre Scatisse, the royal

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* Isambert, Anc. Loix Franç. IV. 364-5.--Coll. Doat, XXVII. 118.-- Vaissette, IV. Pr. 23.

treasurer, ordered a levy by the consuls of twenty-six livres tournois to complete the payment. Confiscations had long since ceased to meet the expenditures, but the inquisitor was a royal official and must be paid by the city if not by the state. *

How thorough was the subjection of all ecclesiastical institutions, and how fallen the Inquisition from its high estate, is manifested by an occurrence in 1364, at a moment when the royal authority was at the lowest ebb. King John had died a prisoner in London, April 8, and the young Charles V. was not crowned until May 19, while his kingdom was reduced almost to anarchy by foreign aggression and internal dissensions. Yet, April 16, Marshal Arnaud d'Audeneham, Lieutenant du Roi in Languedoc, convoked at Nîmes an assembly of the Three Estates presided over by the Archbishop of Narbonne. One of the questions discussed was a quarrel between the Archbishop of Toulouse and the inquisitor whom he had prohibited from exercising his functions, saying, that the Inquisition had been established at the request of the province of Languedoc, and that now it had become an injury. All the prelates, except Aymeri, Bishop of Viviers, sided with the archbishop, while the representatives of Toulouse asked to be admitted as parties to the suit on the side of the inquisitor. No one seems to have doubted that the marshal, as royal deputy, had full jurisdiction over the matter, and his decision was against the archbishop. †

Even in Carcassonne, where the Dominicans had lorded it so imperiously, all fear of them had disappeared so utterly that in 1354 a sturdy blacksmith named Hugues erected a shop close to the church of the Friars, and carried on his noisy avocation so vigorously as to interrupt their services and interfere with their studies. Remonstrances and threats were of no avail, and they were obliged to appeal, not to the bishop or the inquisitor, but to the king, who graciously sent a peremptory order to his seneschal to remove the smithy or to prevent Hugues from working in it. ‡

Towards the end of the century some cases occurring in Reims illustrate how completely the Inquisition was falling into abey-

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* Chron. Bardin, ann. 1340, 1368 ( Vaissette, IV. Pr. 27, 31).
† Chron. Bardin, ann. 1364 ( Vaissette, IV. Pr. 30. Cf. A. Molinier, Éd. Privat. X. 763).
‡ Martene Thesaur. I. 1399.

ance throughout the kingdom, and how the jurisdiction of the royal court of the Parlement was accepted as supreme in spiritual matters. In 1385 there arose a dispute between the magistrates of the city and the archbishop as to jurisdiction over blasphemy, which was claimed by both. This was settled by an agreement recognizing it as belonging to the archbishop, but twenty years later the quarrel broke out afresh over the case of Drouet Largèle, who was guilty of blasphemy savoring of heresy as to the Passion and the Virgin. The matter was appealed to the Parlement, which decided in favor of the archbishop, and no allusion throughout the whole affair occurs as to any claim that the Inquisition might have to interpose, showing that at this time it was practically disregarded. Yet we chance to know that Reims was the seat of an. Inquisition, for in 1419 Pierre Florée was inquisitor there, and preached, October 13, the funeral sermon at the obsequies of Jean sans Peur of Burgundy, giving great offence by urging Philippe le Bon not to avenge the murder of his father. We see also the scruples of the Inquisition on the subject of blasphemy in 1423 at Toulouse, where it had become the custom to submit to the inquisitor the names of all successful candidates in municipal elections in order to ascertain whether they were in any way suspect of heresy. Among the capitouls elected in 1423 was a certain François Albert, who was objected to by the acting inquisitor, Frère Bartolomé Guiscard, on account of habitual use of the expletives Tête-Dieu and Ventre-Dieu, whereupon the citizens substituted Pierre de Sarlat. Albert appealed to the Parlement, which approved of the action of the inquisitor. *

Still more emphatic as to the supreme authority of the Parlement was the case of Marie du Canech of Cambrai, to which I have already had occasion to refer. For maintaining that when under oath she was not bound to tell the truth to the prejudice of her honor, she was prosecuted for heresy by the Bishop of Cainbrai and Frère Nicholas de Péronne, styling himself deputy of the inquisitor-general or Provincial of Paris. Beino, severely mulcted, she appealed to the Archbishop of Reims, as the metropolitan,

____________________ * Arch. Administratives de Reims, III. 637-45.-- Meyeri Annal. Flandr. Lib. XVI. ann. 1419. -- Lafaille, Annales de Toulouse I. 183. -- Chron. Bardin, ann. 1423 ( Vaissette, IV. Pr. 38).

and he issued inhibitory letters. Then the bishop and inquisitor appealed from the archbishop to the Parlement. The matter was elaborately argued on both sides, the archbishop alleging that there was at that time no inquisitor in France, and drawing a number of subtle distinctions. The Parlement had no hesitation in accepting jurisdiction over this purely spiritual question. It paid no attention to the cautious arguments of the archbishop, but decided broadly that the bishop and inquisitor had no grounds for disobeying the citation of the archbishop evoking the case to his own court, and it condemned them in costs. Thus the ancient supremacy of the episcopal jurisdiction was reasserted over that of the Inquisition. *

The Great Schism, followed by the councils of Constance and Basle, did much to shake the papal power on which that of the Inquisition was founded. The position of Charles VII. towards Rome was consistently insubordinate, and the Pragmatic Sanction which he published in 1438 secured the independence of the Gallican Church, and strengthened the jurisdiction of the Parlement. When Louis XI. abrogated it, in 1461, the remonstrances of his Parlement form a singularly free-spoken indictment of papal vices, and that body continued to treat the instrument as practically in force, while Louis himself, by successive measures of 1463, 1470, 1472, 1474, 1475, and 1479, gradually re-established its principles. Had not the Concordat of Francis I., in 1516, swept it away, when he conspired with Leo X. to divide the spoils of the Church, it would eventually have rendered France independent of Rome. Francis knew so well the opposition which it would excite that he hesitated for a year to submit the measure to his Parlement for registration, and the Parlement deferred the registration for another year, till at last the negotiator of the concordat, Cardinal Duprat, brought to bear sufficient pressure to accomplish the object. During the discussion the University had the boldness to protest publicly against it, and to lodge with the Parlement an appeal to the next general council. †

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* Arch. Administratives de Reims, III. 639-43.
† Isambert, Anc. Loix Franç. IX. 3; X. 393, 396-416, 477.--Bochelli Decret. Eccles. Gallican. Lib. iv. Tit. 4, 5.--Bull. do la Soc. do l'Hist. du Protestantisme en France, 1860, p. 121.--D'Argentré Coll. Judic. de novis Error. I. 11. 357.-Fascic. Rer. Expetend. et Fugiend. I. 68 (Ed. 1690).

During, this period of antagonism to Rome the University of Paris had contributed no little to the abasement of the Inquisition by supplanting it as an investigator of doctrine and judge of heresy. Its ancient renown, fully maintained by an uninterrupted succession of ardent and learned teachers, gave it great authority. It was a national institution of which clergy and laity alike might well be proud, and at one time it appeared as though it might rival the Parlement in growing into one of the recognized powers of the State. In the fearful anarchy which accompanied the insanity of Charles VI. it boldly assumed a right to speak on public affairs, and its interference was welcomed. In 1411 the king, who chanced at the time to be in the hands of the Burgundians, appealed to it to excommunicate the Armagrnacs, and the University zealously did so. In 1412 it presented a remonstrance to the king on the subject of the financial disorders of the time and demanded a reform. Supported by the Parisians, at its dictate the financiers

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The feelings with which the abrogation of the Pragmatic Sanction in 1461 was received are well expressed in the "Pragmaticæ Sanctions Passio," Baluz. et Mansi, IV. 29.
Pius II. is singularly candid in his account of the simoniacal transaction through which lie purchased the abrogation by giving the cardinal's hat to Jean, Bishop of Arras. The suggestion at first provoked the liveliest remonstrances from the members of the Sacred College, who, through their spokesman, the Cardinal of Avignon, warned Pius that there would be no peace in the Consistory, for the bishop would set them all by the cars, and that his unquiet spirit showed that lie must be the offspring of an Incubus. Pius admitted all this, but argued that it was ail unfortunate necessity; both Louis XI. and Philippe le Bon had asked for his promotion; unless the request was granted the Pragmatic Sanction would not be abolished, for the fury of the disappointed man would convert him into its supporter, and, as he was learned, he would readily find ample Scriptural warrant to adduce in its favor, which would be decisive, as he was the only man in France who urged the abrogation, and he could readily lead the king to change his mind. These arguments were convincing, and Pius enjoyed the supreme triumph of destroying the last relic of the reforms of Constance and Basle. He paid clearly for it, however, in the annoyances inflicted on him by the new cardinal, who he describes as a liar and a perjurer, avaricious and ambitious, a glutton and a drunkard, and excessively given to women. He was so irascible that at meals lie would frequently throw the silver plates and vessels at the servants, and occasionally would push the whole table over, to the dismay of his guests.--Æn. Sylvii Opp. inedd. (Atti della Accad. dei Lincei, 1883, pp. 531, 546-8).

and thieves of the government, with the exception of the chancellor, were dismissed in 1413, greatly to the discontent of the courtiers, who ridiculed the theologians as bookworms; and in the same year it co-operated with the Parlement in securing momentary peace between the angry factions of the land. The thanks which the heir-apparent, the Duke of Guienne, accompanied by the Dukec of Berri, Burgundy Bavaria, and Bar, solemnly rendered to the assembled Faculty, virtually recognized it as a part of the State. But when, in 1415, it sent a deputation to remonstrate against the oppression of the people through excessive taxation, the Duke of Guienne, who was angry at the part taken by it, without consulting the court, in degrading John XXIII. at the Council of Constance, curtly told the spokesmen that they were interfering in matters beyond their competence; and when the official orator attempted to reply, the duke had him arrested on the spot and kept in prison for several days. * Though its temporary ambition to rival the Parlement in state affairs was fortunately not gratified, in theology such a body as this was supreme. It would naturally be called upon, either as a whole or by delegates, to furnish the experts whose counsel was to guide bishop and inquisitor in the decision of cases; and as the old heresies died out and new ones were evolved, every deviation from orthodoxy came to be submitted to it as a matter of course, when its decision was received as final. These were for the most part scholastic subtleties to which I shall recur hereafter, as well as to the great controversies over the Immaculate Conception of the Virgin, and over Nominalism and Realism, in which it took a distinguished part. Sometimes, however, the questions were more practical. When some insolent wretch, in 1432, impudently told Frère Pierre de Voie, the deputy-inquisitor of Evreux, that his citations were simply abuses, the offended functionary, in place of promptly clapping the recalcitrant into prison, plaintively referred the case to the University, and had the satisfaction of receiving a solemn decision that the words were audacious, presumptuous, scandalous, and tending to rebellion (it did not say heretical), and that the utterer was liable to punishment. Ber-

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* Juvenal des Ursins, ann. 1411, 1413.--Religieux de S. Denis, Hist. de Charles VI. Liv. XXXII. ch. 14; XXXIII. ch. 1, 15, 16; XXXV. ch. 18.

nard Gui or Nicholas d'Abbeville would have asked for no such warrant. *

To what an extent the University in time replaced the Inquisition in its neglected and forgotten functions is shown in 1498, in the case of the Observantine Franciscan, Jean Vitrier. In the restlessness and insubordination which heralded the Reformation, this obscure friar anticipated Luther even more than did John of Wesel, although in the strictness of his asceticism he taught that a wife might better break her marriage-vow, than her fasts. In his preaching at Tournay he counselled the people to drag the concubines and their priests from their houses with shame and derision; he affirmed that it was a mortal sin to listen to the masses of concubinary priests. Pardons and indulgences were the offspring of hell: the faithful ought not to purchase them, for they were not intended for the maintenance of brothels. Even the intercession of the saints was not to be sought. These were old heresies for which any inquisitor would promptly offer the utterer the alternative of abjuration or the stake; but the prelates and magistrates of Tournay referred the matter to the University, which laboriously extracted from Vitrier's sermons sixteen propositions for condemnation. †

Even more significant of the growing authority of the University and the waning power of the Papacy was a decision rendered in 1502. Alexander VI. had levied a tithe on the clergy of France, with the customary excuse of prosecuting the war against the Turks. The clergy, whose consent had not been asked, refused to pay. The pope rejoined by excommunicating them, and they applied to the University to know whether such a papal excommunication was valid, whether it was to be feared, and whether they should consequently abstain from the performance of divine service. On all these points the University replied in the negative, unanimously and without hesitation. Had circumstances permitted the same independence in Germany, a little more progress in this direction would have rendered Luther superfluous. ‡

It is not to be supposed, however, that the Inquisition, though fallen from its former dignity, had ceased to exist or to perform

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* D'Arcrentré, op. cit. I. 11. 370.
† Ibid. 1. 11. 340.
‡ Ibid. I. 11. 346.

its functions after a fashion. It was to the interest of the popes to maintain it, and the position of inquisitor, though humble in comparison with that which his predecessors enjoyed, was yet a source of influence, and possibly of profit, which led to its being, eagerly sought. In 1414 we find two contestants for the post at Toulouse, and in 1424 an unseemly quarrel between two rivals at Carcassonne. The diocese of Geneva was also the subject of contention embittered by the traditional rivalry between the two Mendicant Orders. It will be remembered that in 1290 this, with other French cantons, was included by Nicholas IV. in the inquisitorial province of Besançon, which was Dominican. Geneva belonged, however, ecclesiastically to the metropolis of Vienne, which was under the Franciscan Inquisition of Provence, and Gregory XI. so treated it in 1375. When Pons Feugeyron was commissioned, in 1409, Geneva was not mentioned in the enumeration of the dioceses under him; but when his commission was renewed by Martin V., in 1418, it was included, and he began to exercise his powers there. There at once arose the threat of a most scandalous quarrel between the combative Orders; the Doininicans appealed to Martin, and in 1419 he restored Geneva to them. Yet in 1434, when Eugenius IV. again confirmed Pons Feugeyron's commission, the name of Geneva once more slipped in. The Dominicans must again have successfully reclaimed it, for in 1472, when there was a sudden resumption of inquisitorial activity under Sixtus IV., in confirming Frère Jean Vaylette as Inquisitor of Provence, with the same powers as Pons Feugeyron, Geneva was omitted in the list of his jurisdictions, while the Dominicans, Victor Rufi and Claude Rufi, were appointed respectively at Geneva and Lausanne; and in 1491 another Dominican, François Granet, was commissioned at Geneva. *

Yet the position thus eagerly sought bad no legitimate means of support. In the terrible disorders of the times the royal stipends had been withdrawn. Alexander V., in 1409, instructed his legate, the Cardinal of S. Susanna, that some method must be devised of meeting the expenses of the inquisitor, his associate, his notary, and his servant. He suggests either levying three hundred

____________________ * Wadding. ann. 1375, No. 17; 1418, No. 1, 2; 1419, No. 2; 1434, No. 2, 3; 1472, No. 24.-- Ripoll II. 522, 566-9, 637, 644; III. 487; IV. 6.

gold florins on the Jews of Avignon; or that each bishop shall defray the cost as the inquisitor moves from one diocese to another; or that each bishop shall contribute ten florins annually out of the legacies for pious uses. Which device was adopted does not appear, but they all seem to have proved fruitless, for in 1418 Alartin V. wrote to the Archbishop of Narbonne that he must find some means of supplying the necessary expenses of the Inquisition. Under such circumstances the attraction of the office may, perhaps, be discerned from a petition, in this same year 1418, from the citizens of Avignon in favor of the Jews. The protection afforded by the Avignonese popes to this proscribed class had rendered the city a Jewish centre, and they were found of much utility; but they were constantly molested by the inquisitors, who instituted frivolous prosecutions against them, doubtless not without profit. Martin listened kindly to the appeal, and it proves the degradation of the Inquisition that he gave the Jews a right to appoint an assessor who should sit with the inquisitor in all cases in which they were concerned. *

Still the Inquisition was not wholly without evidence of activity in its purposed sphere of duty. We shall see hereafter that Pierre d'Ailly, Bishop of Cambrai, when, in 1411, he prosecuted the Men of Intelligence, duly called in the inquisitor of the province, who was Dominican Prior of St. Quentin in Vermandois, to join in the sentence. In 1430 we hear of a number of heretics who had been burned at Lille by the deputy-inquisitor and the Bishop of Tournay; and in 1431 Philippe le Bon ordered his officials to execute all sentences pronounced by Brother Heinrich Kaleyser, who had been appointed Inquisitor of Cambrai and Lille by the Dominican Provincial of Germany--a manifest invasion of the rights of his colleague of Paris, doubtless due to the political complications of the times. This order of Philippe le Bon, however, shows that the example of supervision set by the Parlement was not lost on the feudatories, for the officials are only instructed to make arrests when there has been a proper preliminary inquest, with observance of all the forms of law. I shall have occasion hereafter to speak of the part played by the Inquisition in the tragedy of Joan of Arc, and need here only allude to the appoint-

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* Wadding. ann. 1409, No. 13; 1418, No. 1, 2, 4.

ment, in 1431, by Eugenius IV., of Frère Jean Gravesan to be Inquisitor of Rouen, where he was already exercising the functions of the office, and where he was succeeded in 1433 by Frère Sébastien l'Abbé, who had been papal penitentiary and chaplain--another evidence of the partition of France during the disastrous English war. People iv, ere growing more careless about excommunication than ever. About 1415, a number of ecclesiastics of Limoges were prosecuted by the inquisitor, Jean du Puy, as suspect of heresy for this cause; they appealed to the Council of Constance, and in 1418 the matter was referred back to the archbishop. Still the indifference to excommunication grew, and in 1435 Eugenius IV. instructed the Inquisitor of Carcassonne to prosecute all who remained under the censure of the Church for several years without seeking absolution. *

With the pacification of France and the final expulsion of the English, Nicholas V. seems to have thought the occasion opportune for reviving and establishing the Inquisition on a firmer and broader basis. A bull of August 1, 1451, to Hugues le Noir, Inquisitor of France, defines his jurisdiction as extending not only over the Kingdom of France, but also over the Duchy of Aquitaine and all Gascony and Languedoc. Thus, with the exception of the eastern provinces, the whole was consolidated into one district, with its principal seat probably in Toulouse. The jurisdiction of the inquisitor was likewise extended over all offences that had hitherto been considered doubtful -- blasphemy, sacrilege, divination, even when not savoring of heresy, and unnatural crimes. He was further released from the necessity of episcopal co-operation, and was empowered to carry on all proceedings and render judgment without calling the bishops into consultation. Two centuries earlier these enormous powers would have rendered Hugues almost omnipotent, but now it was too late. The Inquisition had sunk beyond resuscitation. In 1458 the Franciscan Minister of Burgundy represented to Pius II. the deplorable condition of the institution in the extensive territories confided to his Order, comprising the great archiepiscopates of Lyons, Vienne, Arles, Aix, Embrun, and Tarantaise, and covering both sides of

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* Baluz. et Mansi I. 288-93.--Areb. GÉn. de Belgique, Papiers d'État, v. 405.-MSS. Bib. Nat., fonds Moreau, 444, fol. 10.--Ripoll II. 533; III. 6, 8, 21, 193.

the Rhone and a considerable portion of Savoy. In the thirteenth century Clement IV. had placed this region under the control of the Burgundian Minister, but with the lapse of time his supervision had become nominal. Ambitious friars had obtained directly from the popes commissions to act as inquisitors in special districts, and therefore acknowledged no authority but their own. Others had assumed the office without appointment from any one. There was no power to correct their excesses; scandals were numerous, the people were oppressed, and the Order exposed to opprobrium. Pius hastened to put an end to these abuses by renewing the obsolete authority of the minister, with full power of removal, even of those who enjoyed papal commissions. *

The Inquisition was thus reorganized, but its time had passed. To so low an ebb had it fallen that in this same year, 1458, Frère Bérard Tremoux, Inquisitor of Lyons, who had aroused general hostility by the rigor with which be exercised his office, was thrown in prison through the efforts of the citizens, and it required the active interposition of Pius II. and his legate, Cardinal Alano, to effect his release. The venality and corruption of the papal curia, moreover, was so ineradicable that no reform was possible in anything subject to its control. But three years after Pius had placed the whole district under the Minister of Burgundy we find him renewing the old abuses by a special appointment of Brother Bartholomäus of Edger as Inquisitor of Grenoble. That such commissions were sold, or conferred as a matter of favor, there can be no reasonable doubt, and the appointees were turned loose upon their districts to wring what miserable gains they could from the fears of the people. Only this can explain a form of appointment which became common as 11 inquisitor in the Kingdom of France," "without prejudice to other inquisitors authorized by us or by others" -- a sort of letter-of-marque to cruise at large and make what the appointees could from the faithful. Similarly significant is the appointment of Frère Pierre Cordrat, confessor of Jean, Duke of Bourbon, in 1478, to be Inquisitor of Bourges, thus wholly disregarding the consolidation of the kingdom by Nicholas V. It is hardly necessary to extend the list further. Inquisitors were appointed by the popes in constant succession,

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* Ripoll III. 301. -- Wadding. ann. 1458, No. 12.

either for the kingdom of France or for special districts, as though the institution were at the height of its power and activity. That something was to be gained by all this there can be no question, but there is little risk in assuming that the gainer was not religion. *

Several cases occurring about this period are interesting as illustrations of the spread of the spirit of inquiry and independence, and of the subordinate position to which the Inquisition had sunk. In 1459, at Lille, there was burned a heretic known as Alphonse of Portugal, who led an austere life as an anchorite and frequented the churches assiduously, but who declared that since Gregory the Great there had been no true pope, and consequently no valid administration of the sacraments. In the account which has reached us of his trial and execution there is no allusion to the intervention of the Holy Office, Still more significant is the case, in 1484, of Tean Laillier, a priest in Paris, a theological licentiate, and an applicant for the doctorate in theology. In his sermons he had been singularly free-spoken. He denied the validity of the rule of celibacy; he quoted Wickliff as a great doctor; he rejected the supremacy of Rome and the binding force of tradition and decretal; John XXII., he said, had had no power to condemn Jean do Poilly; so far from St. Francis occupying the vacant throne of Lucifer in heaven, he was rather with Lucifer in hell; since the time of Silvester the Holy See had been the church of avarice and of imperial power, where canonization could be obtained for money. So weak had become the traditional hold of the Church on the consciences of men that this revolutionary preaching seems to have aroused no opposition, even on the part of the Inquisition; but Laillier, not content with simple toleration, applied to the University for the doctorate, and was ref used admission to the preliminary disputations unless he should purge himself, undergo penance, and obtain the assent of the Holy See.

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* Wadding. ann. 1458, No. 13; 1461, No. 3. -- Ripoll III. 317, 423, 487; IV. 103, 217, 303, 304, 356, 373. A Ms. of Bernard Gui's Practica, now in the Municipal Library of Toulouse, bears a marginal note that it was lent by the Inquisition of Toulouse, in 1483, to the Dominicans of Bordeaux to be transcribed, thus showing that there was an Inquisition in operation in the latter city of which the members required instruction in their duties (Molinier, L'Inq. dans le midi do la France, p. 201).

Laillier thereupon boldly applied to the Parlement, now by tacit assent clothed with supreme jurisdiction in ecclesiastical matters, asking it to compel the University to admit him. The Parlement entertained no doubts as to its own competence, but decided the case in a manner not looked for by the hardy priest. It ordered Louis, Bishop of Paris, in conjunction with the inquisitor and four doctors selected by the University, to prosecute Laillier to due punishment. The bishop and inquisitor agreed to proceed separately and communicate their processes to each other; but Laillier must have had powerful backers, for Bishop Louis, without conforring with his colleague or the experts, allowed Laillier to make a partial recantation and a public abjuration couched in the most free and easy terms, absolved him, June 23, 1486, pronounced him free from suspicion of heresy, restored him to his functions, and declared him capable of promotion to all grades and honors. Frère Jean Cossart, the inquisitor, who had been diligently collecting evidence of many scandalous doctrines of Laillier's and vainly communicating them to the bishop, was forced to swallow this affront in silence, but the University felt its honor engaged and was not inclined to submit. November 6,1486, it issued a formal protest against the action of the bishop, appealed to the pope, and demanded "Apostoli." Innocent VIII. promptly came to the rescue. He annulled the decision of the bishop and ordered the inquisitor, in conjunction with the Archbishop of Sens and the Bishop of Meaux, to throw Laillier into prison, while they should investigate the unrecanted heresies and send the papers to Rome for decision. Very suggestive of the strong influences supporting Laillier is the pope's expression of fear lest the pressure brought to bear on the University should have forced it to admit him to the doctorate; if so, such action is pronounced void, and all engaged in the attempt are ordered to desist under pain of incurring suspicion of heresy. It is not a little singular that the Bishop of Meaux, who was thus selected to sit in judgment on Laillier, was at this very time under censure by the University for reviving the Donatist heresy of the insufficiency of the sacraments in polluted hands--the Eucharist of a fornicating priest iv, as of no more account, he said, than the barking of a dog. Many an unfortunate Waldensian had been burned for less than this, but the inquisitor had not dared to hold him to account. Nor do we hear of his intervention in the case of Jean Langlois, priest of St. Crispin, who, when celebrating, mass, June 3, 1491, horrified his flock by casting on the floor and trampling the consecrated wine and host. On his arrest he gave as his reason that the body and blood of Christ were not in the elements, and as he stubbornly refused to recant, he expiated his error at the stake. Similar was the fate of Aymon Picard, who, at the feast of St. Louis in the Sainte-Chapelle, August 25, 1503, snatched the host from the celebrant and cast it in pieces on the floor, and obstinately declined to abjure. All this was significant of the time coming when the Inquisition would be more necessary than ever. *

The present degradation which it shared with the rest of the Church in the constantly growing supremacy of the State is manifested by a commission issued in 1485, by Frère Antoine de Clède, appointing a vicar to act for him in Rodez and Vabres. In this document he styles himself Inquisitor of France, Aquitaine, Gascony, and Languedoc, deputed by the Holy See and the Parlement. The two bodies are thus equal sources of authority, and the appointment by the pope would have been insufficient without the confirmation by the royal court. How contemptible, indeed, the Inquisition had become, even in the eyes of ecclesiastics, is brought instructively before us in a petty quarrel between the Inquisitor Raymond Gozin and his Dominican brethren. When he succeeded Frère Gaillard de la Roche, somewhere about 1516, he found that the house of the Inquisition at Toulouse had been stripped of its furniture and utensils by the friars of the Dominican convent. He made a reclamation, and some of the articles were restored; but the friars subsequently demanded them back, and on his refusal procured from the General Master instructions to the vicar, under which the latter proceeded to extremities with him, wholly disregarding his appeal to the pope, though he finally, in 1520 succeeded in obtaining the intervention of Leo X. Imagination could scarcely furnish a more convincing, proof of decadence than this exhibition of the successor of Bernard de Caux and Bernard Gui vainly endeavoring to defend his kitchen gear from the rapacious hands of his brethren. †

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* Mémoires de Jacques du Clercq, Liv. iii.. ch. 43.-- D'Argentré, op. cit. I. 11. 308-18, 319-20, 323, 347. † Bremond, ap. Ripoll IV. 373.--Ripoll IV. 390.

It is quite probable that this dispute was envenomed by the inevitable jealousy between the main body of the Order and its puritan section known as the Reformed Congregation. Of this latter Raymond Gozin was vicar-general, and his anxiety to regain his furnishings was probably due to the fact that he was altering the house of the Inquisition so as to accommodate within it a Reformed convent. The vast buildings which it had required iii the plenitude of its power had become a world too wide for its shrunken needs. The original home of the Dominican Order, before the removal in 1230 through the liberality of Pons de Capdenier, it contained a church with three altars, a refectory, cells (or prison), chambers, guest-rooms, cloisters, and two gardens. In approving of the proposed alterations, Leo X. stipulated that some kind of retiring-room with convenient offices must still be reserved for the use of the Inquisition. This epitomizes the history of the institution. Yet it had by no means wholly lost its power of evil, for in 1521 Johann Bomm, Dominican Prior of Poligny, and inquisitor at Besançon had the satisfaction of despatching two lycanthropists, or wer-wolves. *

The career of the Waldenses forms so interesting and welldefined an episode in the history of persecution that I have hitherto omitted all reference to that sect, in order to present a brief, continuous outline of its relations with the Inquisition, which found in it, after the disappearance of the Cathari, the only really important field of labor in France.

Although by no means as numerous or as powerful in Languedoc as the Cathari, the Waldenses formed an important heretical element. They were, however, mostly confined to the humbler classes, and we hear of few nobles belonging to the sect. In the sentences of Pierre Cella, rendered in Querci in 1241 and 1242, we have abundant testimony as to their numbers and activity. Thus, references occur to them--

At Gourdon in 55 cases out of 219
At Alontcucq in 44 " " " 84
At Sauveterre in 1 case " " 5

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* Ripoll IV. 376.--Wieri de Præstig. Dæmon. Lib. vi. c. 11.

At Belcayre in 3 cases out of 7
At Montauban in 175 " " " 252
At Moissac in 1 case " " 94
At Montpezat in no " " 22
At Montaut in no " " " 23
At Castelnau in 1 " " " 11

and although many of these are mere allusions to having seen them or had dealings with them, the comparative frequency of the reference indicates the places where their heresy was most flourishing. Thus, Montauban was evidently its headquarters in the district, and at Gourdon and Montcucq there were vigorous colonies.

They bad a regular organization--schools for the young where their doctrines were doubtless implanted in the children of orthodox parents; cemeteries where their dead were buried; missionaries who traversed the land diligently to spread the faith, and who customarily refused all alms, save hospitality. A certain Pierre des Vaux is frequently referred to as one of the most active and most beloved of these, regarded, according, to one of his disciples, as an angel of light. Public preaching in the streets was constant, and numerous allusions are made to disputations held between the Waldensian ministers and the Catharan perfects. Still, the utmost good feeling existed between the two persecuted sects. Men were found who confessed to believing in the Waldenses and to performing acts of adoration to the Cathari--in the common enmity to Rome any faith which was not orthodox was regarded as good. The reputation of the Waldenses as skilful leeches was a powerful aid in their missionary labors. They were constantly consulted in cases of disease or injury, and almost without exception they refused payment for their ministrations, save food. One woman confessed to giving forty sols to a Catharan for medical services, while to Waldenses she gave only wine and bread. We learn also that they heard confessions and imposed penance; that they celebrated a sacramental supper in which bread and fish were blessed and partaken of, and that bread which they consecrated with the sign of the cross was regarded as holy by their disciples. Notwithstanding the strength and organization of the sect, the Waldenses were evidently looked upon by Pierre Cella with a less unfavorable eye than the Cathari, and the penances imposed on them were habitually lighter. *

From Lyons the Waldensian belief had spread to the North and East, as well as to the South and West. It is a curious fact that while the Cathari never succeeded in establishing themselves to any extent beyond the Romance territories, the Waldenses were already, in 1192, so numerous in Lorraine that Eudes, Bishop of Toul, in ordering them to be captured and brought to him in chains for judgment, not only promises remission of sins as a reward, but feels obliged to add that if, for rendering this service, the faithful are driven away from their homes, he will find them in food and clothing. In Franche Comté, John, Count of Burgundy, bears emphatic testimony to their numbers in 1248, when he solicited of Innocent IV. the introduction of the; Inquisition in his dominions, and its discontinuance in 1257 doubtless left them to multiply in peace. In 1251 we find the Archbishop of Narbonne condemning some female Waldenses to perpetual imprisonment. It was, however, in the mountains of Auvergne and the Alpine and sub-Alpine regions stretching between Geneva and the Mediterranean that they found the surest refuge. While Pierre Cella was penancing those of Querci, the Archbishop of Embrun was busy with their brethren of Freyssinières, Argentière, and Val-Pute, which so long continued to be their strongholds. In 1251, when Alphonse and Jeanne, on their accession, guaranteed at Beaucaire the liberties of Avignon and the Comtat Venaissin, the Bishop-legate Zoon earnestly urged them to destroy the Waldenses there. There were ample laws on the municipal statute-books of Avignon and Arles for the extermination of "heretics and Waldenses," but the local magistracy was slack in their enforcement and was obliged to swear to extirpate the sectaries. The Waldenses were mostly simple mountain folk, with

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* Coll. Doat, XXI. 197, 203, 208, 223, 225, 232, 233, 234, 236, 238, 241, 244, 250, 252, 254, 261-2, 263, 264, 265, 266, 267, 169, 270, 271, 275, 276, 281, 282, 289, 296. It is perhaps worthy of note that Raymond de Péreille, the Castellan of Montségur, and his companions, when on trial, while freely giving evidence about innumerable Cathari, declared that they knew nothing whatever about Waldenses, which would seem to indicate that there was little communication between the sects ( Doat, XXII. 217; XXIII. 344; XXIV. 8).

possessions that offered no temptation for confiscation, and persecuting energy was more profitable and more usefully directed against the richer Cathari. We hear, indeed, that from 1271 to 1274 the zeal of Guillaume de Cobardon, Seneschal of Carcassonne, urged the inquisitors to active work against the Waldenses, resulting in numerous convictions, but among the far more populous communities near the Rhone the Inquisition was not introduced into the Comtat Venaissin until 1288, nor into Dauphiné until 1292, and in both cases we are told that it was caused by the alarming spread of heresy. In 1288 the same increase is alluded to in the provinces of Arles, Aix, and Embrun, when Nicholas IV. sent to the nobles and magistrates there the laws of Frederic II., with orders for their enforcement, and to the inquisitors a code of instructions for procedure. *

About the same period there is a curious case of a priest named Jean Philibert, who was sent from Burgundy into Gascony to track a fugitive Waldensian. He followed his quarry as far as Ausch, where he found a numerous community of the sectaries, holding regular assemblies and preaching and performing, their rites, although they attended the parish churches to avert suspicion. Their evangelical piety so won upon him that, after going home, be returned to Ausch and formally joined them. He wandered back to Burgundy, where he fell under suspicion, and in 1298 he was brought before Gui de Reims, the Inquisitor of Besançon, when he refused to take an oath and was consigned to prison. Here he abjured, and on being, liberated returned to the Waldenses of Gascony, was again arrested, and brought before Bernard Gui in 1311, who finally burned him in 1319 as a relapsed. In 1302 we hear of two Waldensian ministers haunting the region near Castres, in the Albigeois, wandering around by night and zealously propagating their doctrines. Still, in spite of these evidences of activity, little effort at repression is visible at

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* Statut. Synod. Odonis Tullensis ann. 1192, c. ix., x. ( Martene Thesaur. IV. 1180).-- Ripoll 1. 183.--Douais, Les sources de l'histoire de l'Inq. ( Revue des Questions Historiques, Oct. 1881, p. 434). -- Peyrat, Les Alb. et l'Inquis. III. 74. -- Chabrand, Vaudois et Protestants des Alpes, Grenoble, 1886, p. 34. -- Havet, L'heresie et le bras seculier ( Bib. de l'Éole des Chartes, 1880, p. 585). -- Vaissette, IV. 17. -- A. Molinier ( Vaissette, Éd. Privat, VI. 819). -- Wadding. ann. 1288, No. 14-15; 1292, No. 3.--Raynald. ann. 1288., No. 27-8.

this period. The Inquisition was crippled for a while by its contest with Philippe le Bel and Clement V., and when it resumed unrestricted operations, Pierre Autier and his Catharan disciples absorbed its energies. Although the sentences of Bernard Gui at Toulouse commence in 1308, it is not until the auto de fé of 1316 that any Waldenses appear among its victims, when one was condemned to perpetual imprisonment and one was burned as an unrepentant heretic. The auto of 1319 appears to have been a jaildelivery, for poor wretches appear in it whose confessions date back to 1309, 1311, 1312, and 1315. On this occasion eighteen Waldenses were condemned to pilgrimages with or without crosses, twenty-six to perpetual prison, and three were burned. In the auto of 1321 a man and his wife who obstinately refused to abjure were burned. In that of 1322 eight were sentenced to pilgrimages, of whom five had crosses, two to prison, six dead bodies were exhumed and burned, and there is an allusion to the brother of one of the prisoners who had been burned at Avignon. This comprises the whole work of Bernard Gui from 1308 to 1323, and does not indicate any very active persecution. It is perhaps noteworthy that all of those punished in 1319 were from Ausch, while the popular name of "Burgundians," by which the Waldenses were known, indicates that the headquarters of the sect were still in Franche Comté. In fact, an allusion to a certain Jean de Lorraine as a successful missionary indicates that region as busy in proselyting efforts, and there are not wanting facts to prove that the Inquisition of Besançon was active during this period. In the auto of 1322 man of the sufferers were refugees from Burgundy, and we learn that they had a provincial named Girard, showing that the Waldensian Church of that region had a regular organization and hierarchy. *

In his "Practica" Bernard Gui gives a clear and detailed statement of the Waldensian belief as it existed at this time, the chief points of which may be worth enumerating as affording us a definite view of the development of the faith in its original seat after a century and a half of persecution. There was no longer any self-deceit as to connection with the Roman Church. Perse-

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* Lib. Sententt. Inq. Tolos. pp. 200-1, 207-8, 216-43, 252-4, 262-5, 289-90, 340-7, 352, 355, 364-66.--Arch. de l'Inq. de Carcass. ( Doat, XXVII. 7 sqq.).

cution had done its work, and the Waldenses were permanently severed. Theirs was the true Church, and that of the pope was but a house of lies, whose excommunication was not to be regarded, and whose decrees were not to be obeyed. They had a complete organization, consisting of bishops, priests, and deacons, and they held in some large city one or two general chapters every year, in which orders were conferred and measures for mission work were perfected. The Waldensian orders, however, did not confer exclusive supernatural power. Although they still believed in transubstantiation, the making of the body and blood of Christ depended on the purity of the ministrant; a sinner was impotent to effect it, while it could be done by any righteous man or woman. It was the same with absolution: they held the power of the keys direct from Christ, and heard confessions and imposed penance. Their antisacerdotalism was strongly expressed in the simplification of their faith. There was no purgatory, and consequently masses for the dead or the invocation of the suffrages of the saints were of no avail; the saints, in fact, neither heard nor helped man, and the miracles performed in their name in the churches were fictitious. The fasts and feasts prescribed in the calendar were not to be observed, and the indulgences so lavishly sold were useless. As of old, oaths and homicide were forbidden. Yet enough of the traditional ascetic tendencies were preserved to lead to the existence of a monastic fraternity whose members divested themselves of all individual property, and promised Chastity, with obedience to a superior. Bernard Gui refers, with a brevity which shows how little importance he attached to them, to stories about sexual abominations performed in nocturnal assemblies, and he indicates the growth of popular superstition by a brief allusion to a dog which appears in these gatherings and sprinkles the sectaries with his tail. *

The non-resistance doctrines of the Waldenses rendered them, as a rule, a comparatively easy prey, but human nature sometimes asserted itself, and a sharp persecution carried on at this period by Frère Jacques Bernard, Inquisitor of Provence, provoked a bloody reprisal. In 1321 he sent two deputies -- Frères Catalan Fabri and Pierre Paschal--to the diocese of Valence to make in-

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* Bernard. Guidon. Practica P. v. ( Doat, XXX.).

quisition there. Former raids had left the people in an angry mood. Alultitudes had been subjected to the humiliation of crosses, and these and their friends vowed revenge on the appearance of the new persecutors. A plot was rapidly formed to assassinate the inquisitors at a village where they were to pass the night. For some reason, however, they changed their plans, and passed on to the Priory of Alontoison. The conspirators followed them, broke down the doors, and slew them. Strangely enough, the Prior of Montolson was accused of complicity in the murder, and was arrested when the murderers were seized. The bodies of the martyrs were solemnly buried in the Franciscan convent at Valence, where they soon began to manifest their sanctity in miracles, and they would have been canonized by John XXII. had not the quarrel which soon afterwards sprang up between him and the Franciscans rendered it impolitic for him to increase the number of Franciscan saints. *

A few Waldenses appear in the prosecutions of Henri de Chamay of Carcassonne in 1328 and 1329, and, from the occasional notices which have reached us in the succeeding years, we may conclude that persecution, more or less fitful, never wholly ceased; while, in spite of this, the heresy kept constantly growing. After the disappearance of Catharism, indeed, it was the only refuge for ordinary humanity when dissatisfied with Rome. The Begghards were mystics whose speculations were attractive only to a certain order of minds. The Spirituals and Fraticelli were Franciscan ascetics. The Waldenses sought only to restore Christianity to its simplicity; their doctrines could be understood by the poor and illiterate, groaning under the burdens of sacerdotalism, and they found constantly wider acceptance among the people, in spite of all the efforts put forth by the waning power of the Inquisition. Benedict XII., in 1335, summoned Humbert II., Dauphin of Viennois, and Adhémar of Poitou to assist the inquisitors. Humbert obeyed, and from 1336 to 1346 there were expeditions sent against them which drove them from their homes and captured some of them. Of these a portion abjured and the rest were burned; their possessions were confiscated and the bones of the dead exhumed. The secular and ecclesiastical officials of Embrun joined in these

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* Wadding. ann. 1321, No. 21-4.

efforts, but they bad no permanent result. In Languedoc Frère Jean Dumoulin, Inquisitor of Toulouse, in 1344 attacked them vigorously, but only succeeded in scattering them throughout Béarn, Foix, and Aragon. In 1348 Clement VI. again urged Humbert, who responded with strict orders to his officers to aid the ecclesiastical authorities with what force might be necessary, and this time we hear of twelve Waldenses brought to Embrun, and burned on the square in front of the cathedral. When Dauphiné became a possession of the crown the royal officials were equally ready to assist. Letters of October 20, 1351, from the governor, order the authorities of Briançon to give the inquisitor armed support in his operations against the heretics of the Brianconnais, but this seems to have been ineffective; and the next year Clement VI. appealed to the Dauphin Charles, and to Louis and Joanna of Naples, to aid Frère Pierre Dumont, the Inquisitor of Provence, and summoned prelates and magistrates to co-operate in the good work. The only recorded result of this was the penancing of seven Waldenses by Dumont in 1353. Alore successful were the Christian labors of Guillaume de Bordes, Archbishop of Embrun from 1352 to 1363, surnamed the Apostle of the Waldenses, who tried the unusual expedient of kindness and persuasion. He personally visited the mountain valleys, and had the satisfaction of winning over a number of the heretics. With his death his methods were abandoned, and Urban V., from 1363 to 1365, was earnest in calling, upon the civil power and in stimulating, the zeal of the Provençal inquisitors, Frères Hugues Cardilion and Jean Richard. The celebrated inquisitor François Borel now appears upon the scene. Armed expeditions were sent into the mountains which bad considerable success. Many of the heretics were obstinate and were burned, while others saved their lives by abjuration. Their pitiful little properties were confiscated; one bad a cow, another two cows and clothes of white cloth. In the purse of another, more wealthy, were found two florins--a booty which scarce proved profitable, for the wood to burn him and a comrade cost sixty-two sols and six deniers. One woman named Juven who was burned possessed a vineyard. The vintage was gathered and the must stored in her cabin, when the wrathful neighbors fired it at night and destroyed the product. *

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* Arch. de l'Inq. do Carcass. ( Doat, XXVII. 119 sqq.).-- Raynald. ann. 1335,

All this was of no avail. When Gregory XI. ascended the pontifical throne, in 1370, his attention was early directed to the deplorable condition of the Church in Provence, Dauphiné, and the Lyonnais. The whole region was full of Waldenses, and many nobles were now beginning to embrace the heresy. The prelates were powerless or negligent, and the Inquisition ineffective. He set to work vigorously, appointing inquisitors and stimulating their zeal, but the whole system by this time was so discredited that his labors were ineffectual. The royal officials, so far from aiding the inquisitors, had no scruple in impeding them. Unsafe places were assigned to them in which to conduct their operations; they were forced to permit secular judges to act as assessors with them; their proceedings were submitted for revision to the secular courts, and even their prisoners were set at liberty without consulting them. The secular officials refused to take oaths to purge the land of heresy, and openly protected heretics, especially nobles, when prosecutions were commenced against them. *

Gregory duly complained of this to Charles le Sage in 1373, but to little purpose at first. The evil continued unabated, and in 1375 he returned to the charge still more vigorously. No stone was left unturned. Not only was the king requested to send a special deputy to the infected district, but the pope wrote directly to the royal lieutenant, Charles de Banville, reproaching him for his protection of heretics, and threatening him if he did not mend his ways. Certain nobles who had become conspicuous as favorers of heresy were significantly reminded of the fate of Raymond of Toulouse; the prelates were scolded and stimulated; Amedeo of Savoy was summoned to assist, and the Tarantaise was added to the district of Provence that nothing might interfere with the projected campaign. As the spread of heresy was attributable to the lack of preachers, and to the neglect of prelates and clergy in instructing their flocks, the inquisitor was empowered to call in the services of Dominicans, Franciscans, Carmelites, and Augustinians, to spread over the land and teach the people the truths of religion.

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No. 63; 1344, No. 9; 1352, No. 20. -- Chabrand, op. cit. pp. 36-7. -- Wadding. ann. 1352, No. 14, 15; 1363, No. 14, 15; 1364, No. 14, 15; 1365, No. 3.-- Lombard , Pierre Valdo et les Vaudois du Briançonnais, Genève, 1880, pp. 17, 20, 23-7. * Raynald. ann. 1372, No. 34; ann. 1373, No. 19.

These multiplied efforts at length began to tell. Charles issued orders to enforce the laws against heresy, and when Gregory sent a special Apostolic Internuncio, Antonio, Bishop of Massa, to direct operations, persecution began in earnest. Frère François Borel, the Inquisitor of Provence, had long been struggling against the indifference of the prelates and the hostility of the secular power. Now that he was sure of efficient seconding be was like a hound slipped from the leash. His forays against the miserable populations of Freyssinières, l'Argentière, and Val-Pute (or Val-Louise) have conferred on him a sinister reputation, unredeemed by the efficient aid which he contributed to regaining the liberties of his native town of Gap. *

The immediate success which rewarded these efforts was so overwhelming as to bring new cause for solicitude. The Bishop of Massa's mission commenced early in May, 1375, and already, by June 17, Gregory is concerned about the housing and support of the crowds of wretches who had been captured. In spite of numerous burnings of those who proved obstinate, the prisons of the land were insufficient for the detention of the captives, and Gregory at once ordered new and strong ones to be built in Embrun, Avignon, and Vienne. To solve the financial complications which immediately arose, the bishops, whose negligence was accountable for the growth of heresy, were summoned within three months to furnish four thousand gold florins to build the prisons, and eight hundred florins per annum for five years for the support of the prisoners. This they were allowed to take from the legacies for pious uses, and the restitutions of wrongly-acquired funds, with a threat, if they should demur, that they should be deprived of these sources of income and be excommunicated besides. The bishops, however, were no more amenable to such arguments than those of Languedoc had been in 1245, and, after the three months had passed, Gregory answers, October 5, the anxious inquiry of the Bishop of Massa as to how he shall feed his prisoners, by telling him that it is the business of every bishop to support those of his diocese, and that any one who refuses to do so is to be coerced with excommunication and the secular arm. This was a mere brutum

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* Wadding. ann. 1375, No. 11-19.--D'Argentré, op. cit. I. 1. 394.-- Ripoll II. 289.--Raynald. ann. 1375, No. 26.-- Gautier, Hist. de la Ville de Gap, p. 39.

fulmen, and in 1316 he endeavored to secure a share in the confiscations, but King Charles refused to divide them, though in 1378 he at last agreed to give the inquisitors a yearly stipend for their own support, similar to that paid to their brethren at Toulouse. *

All other devices being exhausted, Gregory at last had recourse to the unfailing resource of the curia--an indulgence. There is something so appallingly grotesque in tearing honest, industrious folk from their homes by the thousand, in thrusting them into dungeons to rot and starve, and then evading the cost of feeding them by presenting them to the faithful as objects of charity, that the proclamation which Gregory issued August 15, 1376, is perhaps the most shameless monument of a shameless age--

"To all the faithful in Christ: As the help of prisoners is counted among pious works, it befits the piety of the faithful to mercifully assist the incarcerated of all kinds who suffer from poverty. As we learn that our beloved son, the Inquisitor François Borelli, has imprisoned for safe-keeping or punishment many heretics and those defamed for heresy, who in consequence of their poverty cannot be sustained in prison unless the pious liberality of the faithful shall assist them as a work of charity; and as we wish that these prisoners shall not starve, but shall have time for repentance in the said prisons; now, in order that the faithful in Christ may through devotion lend a helping hand, we admonish, ask, and exhort you all, enjoining it on you in remission of your sins, that from the goods which God has given you, you bestow pious alms and grateful charity for the food of these prisoners, so that they may be sustained by your help, and you, through this and other good works inspired by God, may attain eternal blessedness!" †

Imagination refuses to picture the horrors of the economically constructed jails where these unfortunates were crowded to wear out their dreary lives, while their jailers vainly begged for the miserable pittance that should prolong their agonies. Yet so far was Gregory from being satisfied with victims in number far beyond his ability to keep, that, December 28, 1375, he bitterly scolded the officials of Dauphiné for the negligent manner in which they obeyed the king's commands to aid the inquisitors--a complaint which he reiterated May 18, 1376. From some expressions in these letters it is permissible to assume that this whole inhuman

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* Lombard, op. cit. pp. 27-8.--Wadding. ann. 1375, No. 21-3.-- Isambert, Anc. Loix Franç. IV. 491. † Wadding. ann. 1376, No. 3.

business had shocked even the dull sensibilities of that age of violence. Yet in spite of all that had been accomplished the heretics remained obstinate, and in 1377 Gregory indignantly chronicles their increase, while reproaching the inquisitors with their slackness in performing the duties for which they had been appointed. *

What effect on the future of the Waldenses a continuance of Gregory's remorseless energy would have wrought can only be matter of conjecture. He died March 27, 1378, and the Great Schism which speedily followed gave the heretics some relief, during which they continued to increase, although in 1380 Clement VII. renewed the commission of Borel, whose activity was unabated until 1393, and his victims were numbered by the hundred. A good many conversions rewarded his labors, and the converts were allowed to retain their property on payment of a certain sum of money, as shown by a list made out in 1385. In 1393 he is said to have burned a hundred and fifty at Grenoble in a single day. San Vicente Ferrer was a missionary of a different stamp, and his self-devoted labors for several years in the Waldensian valleys won over numerous converts. His memory is still cherished there, and the village of Puy-Saint-Vincent, with a chapel dedicated to him, shows that his kindly ministrations were not altogether lost. †

The Waldenses by this time were substantially the only heretics with whom the Church had to deal outside of Germany. The French version of the Schwabenspiegel, or South German municipal code, made for the Romande speaking provinces of the empire, is assignable to the closing years of the century, and it attests the predominance of Waldensianism in its chapter on heresy, by translating the Käzer (Catharus) of the original by vaudois. Even "Leschandus" (Childeric III.) is said to have been dethroned by Pope Zachary because he was a protector of vaudois. That at this period the Inquisition had become inoperative in those regions where it had once been so busy is proved by the episcopal tribunals being alone referred to as having cognizance of such cases--the

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* Wadding. ann. 1375, No. 24; ann. 1376, No. 2.--Arch. de l'Inq. de Carcass. ( Doat, XXXV. 163). † Perrin's Waldenses, translated by Lennard London, 1624, Bk. 2 pp. 18, 19.-Leger, Hist. des Églises Vaudoises II. 26.-- Chabrand, op. cit. pp. 39,40.

heretic is to be accused to his bishop, who is to have him examined by experts. *

How completely the Waldenses dropped out of sight in the struggles of the Great Schism is seen in a bull of Alexander VI., in 1409, to Frère Pons Feuoevron, whose enormous district extended from Marseilles to Lyons and from Beaucaire to the Val d'Aosta. This comprehended the whole district which François Borel and Vicente Ferrer found swarming with heretics. The inquisitor is urged to use his utmost endeavors against the schismatic followers of Benedict XIII. and Gregory XII., against the inereasing numbers of sorcerers, against apostate Jews and the Talmud, but not a word is said about Waldenses. They seem to have been completely forgotten. †

After the Church had reorganized itself at the Council of Constance it had leisure to look after the interests of the faith, although its energies were mostly monopolized by the Hussite troubles. In 1417 we hear of Catharine Sauve, an anchorite, burned at Montpellier for Waldensian doctrines by the deputy-inquisitor, Frère Raymond Cabasse, assisted by the Bishop of Maguelonne. The absence of persecution had by no means been caused by a diminution in the number of heretics. In 1432 the Council of Bourges complained that the Waldenses of Dauphiné had taxed themselves to send money to the Hussites, whom they recognized as brethren; and there were plenty of them to be found by any one who took the trouble to look after them. On August 23, of this same year, we have a letter from Frère Pierre Fabri, Inquisitor of Embrun, to the Council of Basle, excusing himself for not immediately obeying a summons to attend it on the ground of his indescribable poverty, and of his preoccupations in persecuting the Waldenses. In spite of the great executions which he had already made, lie describes them as flourishing as numerously as ever in the valleys of Freyssinières, Argentière, and Pute, which had been almost depopulated by the ferocious raids of François Borel. He now has in his dungeons of Embrun and Briançon six relapsed heretics, who have revealed to him the names of more than five hundred others whom he is about to seize, and whose trials will be a work of time,

____________________ * Miroir de Souabe, ch. 89 (Ed. Matile, Neuchatel, 1843). † Wadding. ann. 1409, No. 12.

but as soon as he can absent himself without prejudice to the faith his first duty will be to attend the council. Evidently the harvest was abundant and the reapers were few. *

In 1441 the Inquisitor of Provence, Jean Voyle, made some effort at persecution, but apparently with little result, and the Waldensian churches seem to have enjoyed a long respite, for the terrible episode of the so-called Vaudois of Arras, in 1460, as we shall see hereafter, was merely a delirium of witchcraft. In France, so completely had the Waldenses monopolized the field of misbelief in the public mind that sorcery became popularly known as vauderie and witches as vaudoises. Accordingly, when, in 1465, at Lille, five "Poor Men of Lyons" were tried, and four of them recanted and one was burned, it was necessary to find some other name for them, and they were designated as Turelupins. †

It is not until 1475 that we find the inquisitors again at work in their old hunting-ground among the valleys around the headwaters of the Durance. The Waldenses had quietly multiplied again. They held their conventicles undisturbed, they dared openly to preach their abhorred faith, and their missionary zeal was rewarded with abundant conversions. Worse than all, when the bishops and inquisitors sought to repress them in the accustomed manner, they appealed to the royal court, which was so untrue to its duty that it granted them letters of protection and they waxed more insolent than ever. In vain Sixtus IV. sent special commissions armed with full powers to put an end to this disgraceful state of things. Men at this time in France reeked little of papal authority, and the commissioners found themselves scorned. Sixtus, therefore, July 1, 1475, addressed an earnest remonstrance to Louis XI. The king was surely ignorant of the acts of his representatives; he would hasten to disavow them and lend the

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* Mary-Lafon, Hist. du midi de la France, III. 384.--C. Bituricens. ann. 1432 ( Harduin. VIII. 1459).-- Martene Ampl. Coll. VII. 161-3.
† Leger, Hist. des Églises vaudoises, II. 24.-- Duverger, La Vauderic dans les États de Philippe le Bon, Arras, 1885, p. 112. Even in the early part of the sixteenth century, Robert Gaguin, in speaking of riding on a broomstick and worshipping Satan, adds "quod impietatis genus Valdensium esse dicitur" (Rer. Gallican. Annal. Lib. x. p. 242. Francof. ad Al. 1587).

whole power of the State, as of old, to the support of the Inquisition. *

The correspondence which ensued would doubtless be interesting reading if it were accessible. Its purport, however, can readily be discerned in the Ordonnance of May 18, 1478, which marks in the most emphatic manner the supremacy which the State had obtained over the Church. The king assumed that his subjects of Dauphiné were all good Catholics. In a studied tone of contemptuous insolence he alludes to the old Mendicants (vieux mendiens) styling themselves inquisitors, who vex the faithful with accusations of heresy and harass them with prosecutions in the royal and ecclesiastical courts for purposes of extortion or to secure the confiscation of their property. He therefore forbids his officers to aid in making such confiscations, decrees that the heirs shall be reinstated in all cases that have occurred, and in order to put a stop to the frauds and abuses of the inquisitors he strictly enjoins that for the future they shall not be permitted to prosecute the inhabitants in any manner. †

Such was the outcome of the efforts which, for two hundred and fifty years, the Church had unremittingly made to obtain despotic control over the human mind. For far less than such defiance it had destroyed Raymond of Toulouse and the civilization of Languedoc. It had built up the monarchy with the spoils of heresy, and now the monarchy cuffed it and bade it bury its Inquisition out of the sight of decent men. This put an end for a time to the labors of the Inquisition against the Waldenses of Dauphiné, but the troubles of the latter were by no means over. The death of Louis, in 1483, deprived them of their protector, and the Italian policy of Charles VIII. rendered him less indifferent to the wishes of the Holy See. At the request of the Archbishop of Embrun, Innocent VIII. ordered the persecutions renewed. The Franciscan Inquisitor, Jean Veyleti, whose excesses had caused the appeal to the throne in 1475, was soon again at work, and had the satisfaction of burning both consuls of Freyssinières. Though the Waldenses had represented themselves to Louis XI. as faithful Catholics, the ancient errors were readily brought to

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* Martene Ampl. Collect. II. 1506-7.
† Isambert, Anc. Loix Franç. X. 793-4.

light by the efficient means of torture. Though they believed in transubstantiation, they denied that it could be effected by sinful priests. Their barbes, or pastors, were ordained, and administered absolution after confession, but the pope, the bishops, and the priests had lost that power. They denied the existence of purgatory, the utility of prayers for the dead, the intercession of saints, the power of the Virgin, and the obligation of keeping any feastdays save Sunday. Wearied with their stubbornness, the archbishop, in June and July, 1486, summoned them either to leave the country or to come forward and submit, and as they did neither he excommunicated them. This was equally ineffective, and he appealed again to Innocent VIII., who resolved to end the heresy with a decisive blow. Accordingly, in 1488, a crusade on a large scale was organized in both Dauphiné and Savoy. The papal commissioner, Alberto de' Capitanei, obtained the assistance of the Parlemeiit of Grenoble, and a force was raised under the command of Hugues de La Palu, Comte de Vanax, to attack them on every side. The attack was delayed by legal formalities, during which they were urged to submission, but refused, saying that their faith was pure and that they would die rather than abandon it. At length, in Alarch, 1489, the crusaders advanced. The valley of Pragelato was the first assailed, and, after a few days, was reduced to the alternative of death or abjuration, when fifteen obstinate heretics were burned. In Val Cluson and Freyssinières the resistance was more stubborn and there was considerable carnage, which so frightened the inhabitants of Argentière that they submitted peaceably. In Val Louis the people took refuge in the cavern of Aigue Fraide, which they imagined inaccessible, but La Palu succeeded in reaching it, and built fires in the mouth, suffocating the unhappy refugees. This, and the confiscations which followed, divided between Charles VIII. and the Archbishop of Embrun, gave a fatal blow to Waldensianism in the valleys. To prevent its resuscitation the legate left behind him Francois Ploireri as Inquisitor of Provence, who continued to harass the people with citations and pronounced condemnations for contumacy, burning an occasional barbe and confiscating the property of relapsed and hardened heretics. *

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* Chabrand, op. cit. pp. 43, 48-52, 70.-- Herzog, Die romanischen Waldenser

With a new king, in the person of Louis XII., there came a new phase in the affairs of the Waldenses. A conference was held in Paris before the royal chancellor, where envoys from Freyssinières met Rostain, the new Archbishop of Embrun, and deputies of the Parlement of Grenoble. It was resolved to send to the spot papal and royal commissioners, with power to determine the status of the so-called heretics. They went to Freyssinières and examined witnesses, who satisfied them that the population were good Catholics, in spite of the urgent assertions of the archbishop that they were notorious heretics. All the excommunications were removed, which put an end to the prosecutions. On October 12, 1502, Louis XII. confirmed the decision, and Alexander VI., to whose son, Cæsar Borgia, Louis had given the Duchy of Valentinois, embracing the territory in question, was not disposed to run counter to the royal wishes. The Waldenses were, however, unable to loosen the grip of the Archbishop of Embrun on the property which he had confiscated, in spite of positive orders for its restoration from the king, but at least they were allowed, under the guise of Catholicism, to worship God after their own fashion, until the crowding pressure of the Reformation forced them to a merger with the Calvinists. In the Briançonnais, in spite of occasional burnings, heresy continued to spread until, in 1514, Antoine d'Estaing, Bishop of Angoulême, was sent thither, when the measures he adopted, vigorously enforced by the secular authorities, put an end to it in a few years. *
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pp. 277-82.-- D'Argentré I. 1. 105. -- Leger, Hist. des Églises Vaudoises II. 23-5.-Filippo de Boni, I Calabro-Valdesi p. 71.-- Comba, Histoire des Vaudois d'Italie, Paris, 1887, I. 160-66, 169.
The Waldensian legend relates that in the cavern of Aigue-Fraide the number of victims was three thousand, of whom four hundred were children, but I think that M. Chabrand has sufficiently demonstrated its exaggerated improbability (Op. cit. pp. 53-9).

* Herzog, op. cit. pp. 283-5.-- Perrin, Hist. Waldens. B. II. ch. 3.-- Chabrand, op. cit. pp. 73-4.


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