Albigensian Crusade

From Wikipedia, the free encyclopedia
Jump to: navigation, search
Albigensian Crusade
Part of the Crusades
Cartes Occitanie.png
Map of Languedoc on the eve
of the Albigensian Crusade
Date 1209–1229
Location Languedoc, France
Result Crusader victory
Belligerents

Crusaders

Papal States
Kingdom of France

Cathars
County of Toulouse

Crown of Aragon
Commanders and leaders

Simon de Montfort 
Amaury VI of Montfort
Philip II of France

Louis VIII of France

Raymond Roger Trencavel
Raymond VI of Toulouse
Raymond VII of Toulouse

Peter II of Aragon 
Casualties and losses
At least 200,000[1] to at most 1,000,000[2] Cathars killed
Considered by many historians to be an act of genocide against the Cathars, including the coiner of the word genocide himself Raphael Lemkin[3][4]

The Albigensian Crusade or the Cathar Crusade (1209–1229) was a 20-year military campaign initiated by Pope Innocent III to eliminate Catharism in Languedoc, in southern France. The Crusade was prosecuted primarily by the French crown and promptly took on a political flavour, resulting in not only a significant reduction in the number of practising Cathars, but also a realignment of the County of Toulouse in Languedoc, bringing it into the sphere of the French crown and diminishing the distinct regional culture and high level of influence of the Counts of Barcelona.

The Cathars originated from an anti-materialist reform movement within the Bogomil churches of Dalmatia and Bulgaria calling for a return to the Christian message of perfection, poverty and preaching, combined with a rejection of the physical to the point of starvation, the reforms were a reaction against the often scandalous and dissolute lifestyles of the Catholic clergy in southern France. Their theology, neo-Gnostic in many ways, was basically dualist. Several of their practices, especially their belief in the inherent evil of the physical world, conflicted with the doctrines of the Incarnation of Christ and sacraments, initiated accusations of Gnosticism and brought them the ire of the Catholic establishment. They became known as the Albigensians, because there were many adherents in the city of Albi and the surrounding area in the 12th and 13th centuries.

Between 1022 and 1163, the Cathars were condemned by eight local church councils, the last of which, held at Tours, declared that all Albigenses should be put into prison and have their property confiscated, the Third Lateran Council of 1179 repeated the condemnation. Innocent III's diplomatic attempts to roll back Catharism were met with little success, after the murder of his legate, Pierre de Castelnau, in 1208, Innocent III declared a crusade against the Cathars. He offered the lands of the Cathar heretics to any French nobleman willing to take up arms.

From 1209 to 1215, the Crusaders experienced grand success, capturing Cathar lands and perpetrating acts of extreme violence, often against civilians, from 1215 to 1225, a series of revolts caused many of the lands to be lost. A renewed crusade resulted in the recapturing of the territory effectively drove Catharism underground by 1244, the Albigensian Crusade also had a role in the creation and institutionalization of both the Dominican Order and the Medieval Inquisition. The Dominicans promulgated the message of the Church to combat alleged heresies by preaching the Church's teachings in towns and villages, while the Inquisition investigated heresies, because of these efforts, by the middle of the 14th century, the Cathar movement had been virtually extinguished.

Cathar theology[edit]

Derived in part from earlier forms of Gnosticism, the theology of the Cathars was dualistic, a belief in two equal and comparable transcendental principles: God, the force of good, and the demiurge, the force of evil. They held that the physical world was evil and created by this demiurge, which they called Rex Mundi (Latin, "King of the World"). Rex Mundi encompassed all that was corporeal, chaotic and powerful, the Cathar understanding of God was entirely disincarnate: they viewed God as a being or principle of pure spirit and completely unsullied by the taint of matter. He was the God of love, order and peace. Jesus was an angel with only a phantom body, and the accounts of him in the New Testament were to be understood allegorically, as the physical world and the human body were the creation of the evil principle, sexual abstinence (even in marriage) was encouraged.[5][6][7] Civil authority had no claim on a Cathar, since this was the rule of the physical world, as such, the Cathars refused to take oaths of allegiance or volunteer for military service.[8] Cathars also refused to kill animals or consume meat.[9][10]

Cathars rejected the Catholic priesthood, labeling its members, including the pope, unworthy and corrupted.[11] Disagreeing on the Catholic concept of the unique role of the priesthood, they taught that anyone, not just the priest, could consecrate the Eucharistic host or hear a confession.[12] Cathars insisted on it being the responsibility of the individual to develop a relationship with God, independent of an established clergy. A particularly prominent 12th century Cathar preacher was Henry the Petrobrusian, who, in addition to being strongly anti-clerical, adopted the Pelagian view that people were not tainted with original sin, but instead succumbed to sin through their own actions, he gained a large following.[13]

On baptism, Cathars claimed that the sacrament should only be given to adults. Cathars regarded baptism not as a sign of God's grace, to be bestowed on anyone, but as necessitating the conscious decision of an adult.[13] Catharism developed its own unique form of "sacrament" known as the consolamentum, to replace the Catholic rite of baptism. Instead of receiving baptism through water, one received the consolamentum by the laying on of hands,[14][15] they regarded water as unclean, and therefore refused to use it.[16] The act was typically received just before death, as Cathars believed that this increased one's chances for salvation by wiping away all previous sins,[17] after taking the sacrament, the recipient became known as perfectus.[18]

Despite Cathar anti-clericalism, there were men selected amongst the Cathars to serve as bishops and deacons, the bishops were selected from among the "perfect."[19]

Prelude[edit]

By the 12th century, organized groups of dissidents, such as the Waldensians and Cathars, were beginning to appear in the towns and cities of newly urbanized areas; in western Mediterranean France, one of the most urbanized areas of Europe at the time, the Cathars grew to represent a popular mass movement,[20][21] and the belief was spreading to other areas. One such area was Lombardy, which by the 1170s was sustaining a community of Cathars.[22]

This Pedro Berruguete work of the 15th century depicts a story of Saint Dominic and the Albigensians, in which the texts of each were cast into a fire, but only Saint Dominic's proved miraculously resistant to the flames.

Cathar theology found its greatest success in the Languedoc, the Cathars were known as Albigensians because of their association with the city of Albi, and because the 1176 Church Council which declared the Cathar doctrine heretical was held near Albi.[23] The condemnation was repeated through the Third Lateran Council of 1179;[19] in Languedoc, political control and land ownership was divided among many local lords and heirs.[24][25] Before the crusade, there was little fighting in the area and it had a fairly sophisticated polity. Western Mediterranean France itself was at that time divided between the Crown of Aragon and the County of Toulouse.[26]

On becoming Pope in 1198, Innocent III resolved to deal with the Cathars and sent a delegation of friars to the province of Languedoc to assess the situation, the Cathars of Languedoc were seen as not showing proper respect for the authority of the French king or the local Catholic Church, and their leaders were being protected by powerful nobles,[27] who had clear interest in independence from the king.[28]

One of the most powerful, Count Raymond VI, Count of Toulouse, openly supported the Cathars and their independence movement, he refused to assist the delegation. He was excommunicated in May 1207 and an interdict was placed on his lands, the senior papal legate, Pierre de Castelnau, seen as responsible for these actions, was killed. His death was attributed to supporters of the count, this brought down more penalties on Count Raymond, but he soon agreed to reconcile with the Church and the excommunication was lifted. At the Council of Avignon (1209) Raymond was again excommunicated for not fulfilling the conditions of ecclesiastical reconciliation,[19] after this, Innocent III called for a crusade against the Albigensians, with the view that ridding Europe of heresy could better defend its borders against invading Muslims. The time period of the Crusade coincided with the Fifth and Sixth Crusades in the Holy Land.[26]

Military campaigns[edit]

Initial success 1209 to 1215[edit]

By mid-1209, around 10,000 crusaders had gathered in Lyon before marching south.[29] Many Crusaders stayed on for no more than 40 days before being replaced. A large number came from Northern France,[30] while some had volunteered from England,[31] the crusaders turned towards Montpellier and the lands of Raymond Roger Trencavel, aiming for the Cathar communities around Albi and Carcassonne.[32] Raymond Roger, a nobleman, was a supporter of the Cathar movement.[33] Like Raymond of Toulouse, he sought an accommodation with the crusaders, but he was refused a meeting and raced back to Carcassonne to prepare his defences.[32]

Massacre at Béziers[edit]

The Crusaders captured the small village of Servian and then headed for Béziers, arriving on July 21, 1209. Under the command of the papal legate, Arnaud Amalric,[34] they started to besiege the city, calling on the Catholics within to come out, and demanding that the Cathars surrender.[35] Neither group did as commanded, the city fell the following day when an abortive sortie was pursued back through the open gates.[36] The entire population was slaughtered and the city burned to the ground, it was reported that Amalric, when asked how to distinguish Cathars from Catholics, responded, "Kill them all! God will know his own." Whether this was actually said is sometimes considered doubtful, but, according to historian Joseph Strayer, it captures the "spirit" of the Crusaders, who killed nearly every man, woman, and child in the town.[37]

Amarlic and Milo, a fellow legate, in a letter to the Pope, claim that the crusaders "put to the sword almost 20,000 people."[38] Strayer insists that this number is too high, but noted that in his letter "the legate expressed no regret about the massacre, not even a word of condolence for the clergy of the cathedral who were killed in front of their own altar."[39] News of the disaster quickly spread and afterwards many settlements surrendered without a fight.[38]

Fall of Carcassonne[edit]

Carcassonne, préfecture of the department traversed by the Aude river
Cathars being expelled from Carcassonne in 1209

After the Massacre at Béziers, the next major target was Carcassonne,[40] a city with many well known Cathars.[41] Carsaconne was well fortified, but vulnerable, and overflowing with refugees,[40] the Crusaders traversed the 45 miles between Béziers and Carsaconne in six days,[42] arriving in the city on August 1, 1209. The siege did not last long.[43] By August 7 they had cut the city's water supply. Raymond Roger sought negotiations but was taken prisoner while under truce, and Carcasonne surrendered on August 15,[44] the people were not killed, but were forced to leave the town. They were naked according to Peter of Vaux-de-Cernay, a monk and eyewitness to many events of the crusade,[45] but "in their shifts and breeches," according to Guillaume de Puylaurens, a contemporary.[46]

Simon de Montfort, a prominent French nobleman, was then appointed leader of the Crusader army,[47] and was granted control of the area encompassing Carcassonne, Albi, and Béziers. After the fall of Carcassonne, other towns surrendered without a fight. Albi, Castelnaudary, Castres, Fanjeaux, Limoux, Lombers and Montréal all fell quickly during the autumn.[48]

Lastours and the castle of Cabaret[edit]

The next battle centred around Lastours and the adjacent castle of Cabaret. Attacked in December 1209, Pierre Roger de Cabaret repulsed the assault.[49] Fighting largely halted over the winter, but fresh Crusaders arrived;[50] in March 1210, Bram was captured after a short siege.[51] In June the well-fortified city of Minerve was besieged.[52] Unable to take the town by storm because of the surrounding geography,[53] Simon launched a heavy bombardment against the town, and in late June the main well was destroyed and on July 22, the city surrendered.[54] Simon wished to treat the occupants leniently, but was pressured by Arnaud Amalric to punish the Cathars, the Crusaders allowed the soldiers defending the town as well as the Catholics inside of it to go free, along with the non-perfect Cathars. The Cathar "perfects" were given the opportunity to return to Catholicism. All but three women did,[55] the 140 who refused were burned at the stake.[56] In August, the Crusade proceeded to the stronghold of Termes,[57] despite sallies from Pierre-Roger de Cabaret, the siege was solid. On November 22 the Cathars managed to abandon the city and escape.[58]

By the time operations resumed in 1211, the actions of Arnaud-Amaury and Simon de Montfort had alienated several important lords, including Raymond de Toulouse,[59] who had been excommunicated again, the crusaders returned in force to Lastours in March and Pierre-Roger de Cabaret soon agreed to surrender. In May the castle of Aimery de Montréal was retaken; he and his senior knights were hanged, and several hundred Cathars were burned.[60] Cassès[61] and Montferrand[62] both fell easily in early June and the crusaders headed for Toulouse.[63] The town was besieged, but for once the attackers were short of supplies and men, and Simon de Montfort withdrew before the end of the month.[64] Emboldened, Raymond de Toulouse led a force to attack Montfort at Castelnaudary in September.[65] Montfort broke free from the siege[66] but Castelnaudary fell that December to Raymond's troops[67] and Raymond's forces went on to liberate over thirty towns[68] before the counter-attack ground to a halt at Lastours in the autumn.[69]

Toulouse[edit]

The Cathars now faced a difficult situation. To repel the Crusaders, they turned to Peter II of Aragon for assistance. A favorite of the Catholic Church, Peter II had been crowned king by Innocent III in 1204, he fought the Moors in Spain, and served in the Battle of Las Navas de Tolosa.[70] However, his sister, Eleanor, had married Raymond VI, securing an alliance,[71] he then decided to come to the aid of Toulouse.[72] The Crown of Aragon, under Peter II, allied with the County of Toulouse and various other entities, this force engaged Simon's troops on September 12 in the Battle of Muret. The Crusaders were heavily outnumbered, but nonetheless prevailed. Peter II was struck down and killed,[73][74] the Albigensian army, hearing of his death, fled. This allowed Simon's troops to occupy the northern part of Toulouse.[75]

It was a serious blow for the resistance, and in 1214 the situation became worse, as the Crusaders continued their advance, Raymond was forced to flee to England,[76] and his lands were given by the pope to the victorious Philip II, a stratagem which finally succeeded in interesting the king in the conflict. In November, Simon de Montfort entered Périgord[77] and easily captured the castles of Domme[78] and Montfort;[79] he also occupied Castlenaud and destroyed the fortifications of Beynac.[80] In 1215, Castelnaud was recaptured by Montfort,[81] and the Crusaders entered Toulouse,[82] the town paid an indemnity of 30,000 marks.[83] Toulouse was gifted to Montfort,[82] the Fourth Council of the Lateran in 1215 solidified Crusader control over the area by officially proclaiming Simon the Count of Toulouse.[84]

The type of yellow cross worn by Cathar repentants

Revolts and reverses 1216 to 1225[edit]

However, Raymond VI, together with his son Raymond VII, returned to the region in April 1216 and soon raised a substantial force from disaffected towns. Beaucaire was besieged in May and fell after three months; the efforts of Montfort to relieve the town were repulsed.[85] Innocent III died suddenly in July 1216[86] and the crusade was left in temporary disarray, the command passed to the more cautious Philip II of France, who was reluctant to vigorously prosecute the crusade.[87]

Montfort then had to put down an uprising in Toulouse before heading west to capture Bigorre, but he was repulsed at Lourdes in December 1216, on September 12, 1217, Raymond retook Toulouse without a fight while Montfort was occupied in the Foix region. Montfort hurried back, but his forces were insufficient to retake the town before campaigning halted.[85] Responding to a call from Pope Honorius III to renew the crusade,[88] Montfort resumed the siege in the spring of 1218, on June 25[85] or 29,[88] while attempting to fend off a sally by the defenders, Montfort was struck and killed by a stone hurled from defensive siege equipment. Toulouse was held, and the Crusaders driven back. Popular accounts state that the city's artillery was operated by the women and girls of Toulouse.[85]

The Crusade continued with renewed vigor. Philip refused to command in person, but agreed to appoint his son,[89] the also reluctant[90] Prince Louis, to lead an expedition,[89] his army marched south beginning in May, passing through Poitou. In June, an army under Amaury de Montfort,[90] son of the late Simon,[91] joined by Louis, besieged Marmande. The town fell[90] in June 1219, its occupants, excluding only the commander and his knights, were massacred.[92] After capturing Marmande, Louis attempted to retake Toulouse. Following a siege of six weeks, the army abandoned the mission and went home. Honorius III called the endeavor a "miserable setback." Without Louis's troops, Amaury was unable to hold on to the lands that he had taken, and the Cathars were able to retake much of their land.[93] Castelnaudary was retaken by troops under Raymond VII. Amaury again besieged the town from July 1220 to March 1221, but it withstood an eight-month assault; in 1221, the success of Raymond and his son continued: Montréal and Fanjeaux were retaken and many Catholics were forced to flee. By 1222, Raymond VII had reclaimed all the lands that had been lost, that same year, Raymond VI died and was succeeded by Raymond VII.[94] On July 14, 1223, Philip II died;[95] in 1224, Amaury de Montfort abandoned Carcassonne. Raymond VII returned from exile to reclaim the area,[96] that same year, Amaury ceded his remaining lands to Louis VIII.[84]

French royal intervention[edit]

In November 1225, the Council of Bourges convened in order to deal with the alleged Cathar heresy, at the council, Raymond VII, like his father, was excommunicated. The council gathered a thousand churchmen to authorize a tax on their annual incomes, the "Albigensian tenth," to support the crusade, though permanent reforms intended to fund the papacy in perpetuity foundered.[97]

Louis VIII headed the new crusade, his army assembled at Bourges in May 1226. While the exact number of troops present is unknown, it was certainly the largest force ever sent against the Cathars,[98] it set out in June 1226.[99] The crusaders captured once more the towns of Béziers, Carcassconne, Beaucaire, and Marseilles, this time with no resistance.[98] However, Avignon, nominally under the rule of the German emperor, did resist, refusing to open its gates to the French troops.[100] Not wanting to storm the well-fortified walls of the town, Louis settled in for a siege. A frontal assault that August was fiercely beaten back. Finally, in early September, the town surrendered, agreeing to pay 6,000 marks and destroy its walls, the town was occupied on September 9. No killing or looting took place.[83] Louis VIII died in November and was succeeded by the child king Louis IX, but Queen-regent Blanche of Castile allowed the crusade to continue under Humbert V de Beaujeu. Labécède fell in 1227 and Vareilles in 1228. At that time, the Crusaders once again besieged Toulouse. While doing so, they systematically laid waste to the surrounding landscape: uprooting vineyards, burning fields and farms, and slaughtering livestock. Eventually, the city was retaken. Raymond did not have the manpower to intervene.[99]

Eventually, Queen Blanche offered Raymond a treaty recognizing him as ruler of Toulouse in exchange for his fighting the Cathars, returning all church property, turning over his castles and destroying the defenses of Toulouse. Moreover, Raymond had to marry his daughter Joan to Louis' brother Alphonse, with the couple and their heirs obtaining Toulouse after Raymond's death, and the inheritance reverting to the king. Raymond agreed and signed the Treaty of Paris at Meaux on April 12, 1229.[84][101]

Historian Daniel Power notes that the fact that Peter of Vaux-de-Cernay's Historia Albigensis, which many historians of the crusade rely heavily upon, was published only in 1218 leaves a shortage of primary source material for events after that year, as such, there is more difficulty in discerning the nature of various events during the subsequent time period.[31]

Inquisition[edit]

The Inquisition was established under Pope Gregory IX in 1234 to uproot heretical movements, including the remaining Cathars. Operating in the south at Toulouse, Albi, Carcassonne and other towns during the whole of the 13th century, and a great part of the 14th, it succeeded in crushing Catharism as a popular movement and driving its remaining adherents underground.[102] Punishments for Cathars varied greatly. Most frequently, they were made to wear yellow crosses atop their garments as a sign of outward penance. Others made obligatory pilgrimages, which often included fighting against Muslims. Visiting a local church naked once each month to be scourged was also a common punishment, including for returned pilgrims. Cathars who were slow to repent suffered imprisonment and, often, the loss of property. Others who altogether refused to repent were burned.[103]

The Catholic Church found another useful duel for combatting heresy in the establishment of the Order of Preachers, whose members were called "Dominicans," after their founder, Saint Dominic, the Dominicans would travel to towns and villages preaching in favor of the teachings of the Church and against heresy. In some cases, they took part in prosecuting Cathars.[104]

From May 1243 to March 1244, the Cathar fortress of Montségur was besieged by the troops of the seneschal of Carcassonne and Pierre Amiel, the Archbishop of Narbonne,[105] on March 16, 1244, a large massacre took place, in which over 200 Cathar perfects were burnt in an enormous pyre at the prat dels cremats ("field of the burned") near the foot of the castle.[106] After this, Catharism did not completely vanish initially, but was practiced by its remaining adherents in secret.[84]

The Inquisition continued to search for and attempt to prosecute Cathars. While few prominent men joined the Cathars, a small group of ordinary followers remained, and were generally successful at concealing themselves, the Inquisitors sometimes used torture as a method to find Cathars,[107] but still were able to catch only a relatively small number.[108] The Inquisitors received funding from the French monarchy up until the 1290s,[107] when King Phillip IV, who was in conflict with Pope Boniface VIII, severely restricted it. However, after visiting southern France in 1303, he became alarmed by the anti-monarchial sentiments of the people in the region, especially Carcassonne, and decided to remove the restrictions placed on the Inquisition.[109]

Pope Clement V introduced new rules designed to protect the rights of the accused.[110] The Dominican Bernard Gui,[111] Inquisitor of Toulouse from 1308 to 1323,[110] wrote a manual discussing the customs of non-Catholic sects and the methods to be employed by the Inquisitors in combating heresy. A large portion of the manual describes the reputed customs of the Cathars, while contrasting them with those of Catholics.[112] Gui also describes methods to be used for interrogating accused Cathars,[113] he ruled that any person found to have died without confessing his known heresy would have his remains exhumed and burned, while any person known to have been a heretic but not known whether to have confessed or not would have his body unearthed but not burned.[114] Under Gui, a final push against Catharism began. By 1350, the movement was virtually extinguished.[110]

Legacy[edit]

Influence[edit]

Strayer argues that the Albigensian Crusade increased the power of the French monarchy and made the papacy more dependent on it, this would eventually lead to the Avignon Papacy.[115]

Genocide[edit]

Pope Innocent III excommunicating the Albigensians (left). Massacre against the Albigensians by the crusaders (right).

Raphael Lemkin, who in the 20th century coined the word "genocide,"[116] referred to the Albigensian Crusade as "one of the most conclusive cases of genocide in religious history."[3]

Mark Gregory Pegg writes that "The Albigensian Crusade ushered genocide into the West by linking divine salvation to mass murder, by making slaughter as loving an act as His sacrifice on the cross."[117] Robert E. Lerner argues that Pegg's classification of the Albigensian Crusade as a genocide is inappropriate, on the grounds that it "was proclaimed against unbelievers... not against a 'genus' or people; those who joined the crusade had no intention of annihilating the population of southern France... If Pegg wishes to connect the Albigensian Crusade to modern ethnic slaughter, well—words fail me (as they do him)."[118] Laurence Marvin is not as dismissive as Lerner regarding Pegg's contention that the Albigensian Crusade was a genocide; he does however take issue with Pegg's argument that the Albigensian Crusade formed an important historical precedent for later genocides including the Holocaust.[119]

Kurt Jonassohn and Karin Solveig Björnson describe the Albigensian Crusade as "the first ideological genocide."[120] Kurt Jonassohn and Frank Chalk (who together founded the Montreal Institute for Genocide and Human Rights Studies) include a detailed case study of the Albigensian Crusade in their genocide studies textbook The History and Sociology of Genocide: Analyses and Case Studies, authored by Joseph R. Strayer and Malise Ruthven.[121]

References[edit]

  1. ^ Tatz & Higgins 2016, p. 214.
  2. ^ Robertson 1902, p. 254.
  3. ^ a b Lemkin 2012, p. 71.
  4. ^ Pegg 2008, p. 195.
  5. ^ Cross & Livingstone 2005, p. 303.
  6. ^ Lock 2006, pp. 162-164.
  7. ^ Nicholson 2004, pp. 164-166.
  8. ^ Nicholson 2004, pp. 56-57.
  9. ^ Gui 2006, p. 39.
  10. ^ Ladurie 1978, p. xi.
  11. ^ Costen 1997, p. 59.
  12. ^ Costen 1997, p. 60.
  13. ^ a b Costen 1997, p. 54.
  14. ^ Costen 1997, p. 67.
  15. ^ Gui 2006, p. 36.
  16. ^ Gui 2006, p. 42.
  17. ^ Costen 1997, p. 68.
  18. ^ Barber 2014, p. 78.
  19. ^ a b c Weber, Nicholas. "Albigenses." The Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company, 1907.
  20. ^ Peter of les Vaux de Cernay 1998, p. 5.
  21. ^ Martin-Chabot 1931-1961 p. 2
  22. ^ Costen 1997, pp. 60-61.
  23. ^ Mosheim 1867, p. 385.
  24. ^ Costen 1997, p. 26.
  25. ^ Graham-Leigh 2005, p. 42.
  26. ^ a b Falk 2010, p. 169.
  27. ^ Peter of les Vaux de Cernay 1998, pp. 8-9.
  28. ^ Graham-Leigh 2005, p. 6.
  29. ^ Peter of les Vaux de Cernay 1998, p. 84.
  30. ^ Lock 2006, p. 164.
  31. ^ a b Power 2009, pp. 1047–1085.
  32. ^ a b Peter of les Vaux de Cernay 1998, p. 88.
  33. ^ Strayer 1992, p. 66.
  34. ^ Costen 1997, p. 121.
  35. ^ Peter of les Vaux de Cernay 1998, p. 89.
  36. ^ Peter of les Vaux de Cernay 1998, pp. 90-91.
  37. ^ Strayer 1992, p. 62.
  38. ^ a b Milo & Arnaud Amalric 2003, p. 128.
  39. ^ Strayer 1992, pp. 62-63.
  40. ^ a b Peter of les Vaux de Cernay 1998, pp. 92-93.
  41. ^ Strayer 1992, p. 65.
  42. ^ Strayer 1992, p. 64.
  43. ^ Peter of les Vaux de Cernay 1998, pp. 94-96.
  44. ^ Peter of les Vaux de Cernay 1998, p. 98.
  45. ^ Peter of les Vaux de Cernay 1998, p. 54.
  46. ^ Guillaume de Puylaurens 2003, p. 34.
  47. ^ Peter of les Vaux de Cernay 1998, pp. 101.
  48. ^ Peter of les Vaux de Cernay 1998, pp. 108-113.
  49. ^ Peter of les Vaux de Cernay 1998, p. 114.
  50. ^ Peter of les Vaux de Cernay 1998, pp. 115-140.
  51. ^ Peter of les Vaux de Cernay 1998, p. 142.
  52. ^ Peter of les Vaux de Cernay 1998, p. 151.
  53. ^ Marvin 2009a, p. 77.
  54. ^ Peter of les Vaux de Cernay 1998, p. 154.
  55. ^ Strayer 1992, p. 71.
  56. ^ Peter of les Vaux de Cernay 1998, p. 156.
  57. ^ Peter of les Vaux de Cernay 1998, p. 168.
  58. ^ Costen 1997, p. 132.
  59. ^ Peter of les Vaux de Cernay 1998, p. 194.
  60. ^ Peter of les Vaux de Cernay 1998, p. 215.
  61. ^ Peter of les Vaux de Cernay 1998, p. 233.
  62. ^ Peter of les Vaux de Cernay 1998, p. 235.
  63. ^ Peter of les Vaux de Cernay 1998, p. 239.
  64. ^ Peter of les Vaux de Cernay 1998, p. 243.
  65. ^ Peter of les Vaux de Cernay 1998, pp. 253-265.
  66. ^ Peter of les Vaux de Cernay 1998, pp. 273-276, 279.
  67. ^ Strayer 1992, p. 83.
  68. ^ Peter of les Vaux de Cernay 1998, pp. 266, 278.
  69. ^ Peter of les Vaux de Cernay 1998, pp. 286-366.
  70. ^ Barber 2014, p. 63.
  71. ^ Barber 2014, p. 54.
  72. ^ Peter of les Vaux de Cernay 1998, pp. 367-466.
  73. ^ Peter of les Vaux de Cernay 1998, p. 463.
  74. ^ Wolff & Hazard 1969, p. 302.
  75. ^ Nicholson 2004, p. 62.
  76. ^ PL §XXV
  77. ^ Peter of les Vaux de Cernay 1998, pp. 528-534.
  78. ^ Peter of les Vaux de Cernay 1998, p. 529.
  79. ^ Peter of les Vaux de Cernay 1998, p. 530.
  80. ^ Peter of les Vaux de Cernay 1998, pp. 533-534.
  81. ^ Peter of les Vaux de Cernay 1998, p. 569.
  82. ^ a b Peter of les Vaux de Cernay 1998, pp. 554-559, 573.
  83. ^ a b Strayer 1992, p. 134.
  84. ^ a b c d Lock 2006, p. 165.
  85. ^ a b c d Paul MEYER, La Chanson de la Croisade Contre les Albigeois Commencée par Guillaume de Tudèle et Continuée par un Poète Anonyme Éditée et Traduite Pour la Societe de L'Histoire de France'TOME SECOND', 1879, p 419
  86. ^ "Catholic Encyclopedia: Pope Innocent III". New Advent. 1910. Retrieved August 29, 2017. 
  87. ^ Strayer 1992, p. 52.
  88. ^ a b Nicholson 2004, p. 63.
  89. ^ a b Costen 1997, pp. 150-151.
  90. ^ a b c Strayer 1992, p. 117.
  91. ^ Strayer 1992, p. 175.
  92. ^ Strayer 1992, p. 118.
  93. ^ Strayer 1992, p. 119.
  94. ^ Strayer 1992, p. 120.
  95. ^ Costen 1997, p. 151.
  96. ^ Strayer 1992, p. 122.
  97. ^ Richard Kay, The Council of Bourges, 1225: A Documentary History (Brookfield, Vermont: Ashgate) 2002.
  98. ^ a b Strayer 1992, p. 130.
  99. ^ a b Oldenbourg 1961, p. 215.
  100. ^ Strayer 1992, pp. 132-133.
  101. ^ Strayer 1992, p. 136.
  102. ^ Sumption 1978, pp. 230–232.
  103. ^ Costen 1997, p. 173.
  104. ^ Strayer 1992, pp. 146-147.
  105. ^ Sumption 1978, pp. 238-40.
  106. ^ Sumption 1978, pp. 238–40.
  107. ^ a b Strayer 1992, p. 159.
  108. ^ Strayer 1992, p. 160.
  109. ^ Strayer 1992, pp. 162-163.
  110. ^ a b c Strayer 1992, p. 162.
  111. ^ Murphy, Cullen (2012). "Torturer’s Apprentice". The Atlantic. Retrieved September 26, 2017. 
  112. ^ Gui 2006, pp. 35-43.
  113. ^ Gui 2006, pp. 43-46.
  114. ^ Gui 2006, p. 179.
  115. ^ Strayer 1992, p. 174.
  116. ^ "Lemkin, Raphael". UN Refugee Agency. Retrieved July 30, 2017. 
  117. ^ Pegg 2008, p. 188.
  118. ^ Lerner 2010, p. 92.
  119. ^ Marvin 2009b, pp. 801-802.
  120. ^ Jonassohn & Björnson 1998, p. 50.
  121. ^ Chalk & Jonassohn 1990, pp. 114-138.

Bibliography[edit]

Secondary sources[edit]

Primary sources[edit]

Further reading[edit]

External links[edit]