rest a heretic, two marks for each of his subjects who might be thus carried before the tribunals. It appears, however, that Raymond felt himself so debased by these extorted conditions, that he himself demanded to be retained a prisoner at the Louvre, whilst they were beginning to execute the treaty; and that he submitted to the obligation of serving five years in the Holy Land, when he should leave his prison, that he might not be the witness of the entire ruin of his country.* Nevertheless, the love of repose, the dread of the humiliations he might have to endure in an army of fanatics, or perhaps some new hopes, engaged him afterwards to free himself from this last condition.

The union of part of Albigeois to the domain of the crown, and the submission of all the rest to those fanatical priests who had called thither the crusaders, were the forerunners of inexpressible calamities to these provinces. But, that which perhaps exceeded all the others, was the permanent establishment of the inquisition. This was principally the work of the council, assembled at Toulouse, in the month of November, 1229, and composed of the archbishops of Narbonne, of Bourdeaux, and of Auch, with their suffragans.t In the month of the preceding April, an ordonnance of Louis IX had renewed, in the countries which had fallen under his dominion, the severest pursuits against the heretics.‡

* Preuves de l'Hist. de Languedoc, § clxxxiv, p. 329 et seq. † Concilia generalia Labbei, tom. xi, p. 425.

Ordonn. de France, t. i, p. 50. Hist. gén. de Languedoc, t. iii. liv. xxiv, ch. liii, p. 378.

The inquisition was not, at this epoch, abandoned solely to the Dominicans. It was only by a slow progress, during all the reign of Saint Louis, that it was brought to that complete and fearful organization, with which a fanatical party desires, at this day, its reestablishment in Spain. The council of 1229, composed chiefly of prelates, had sought to render it subordinate to the episcopal power. The bishops were to depute into each province a priest, and two or three laics, to seek after, (having first engaged themselves by oath,) all the heretics and their abettors: 'Let them visit carefully,' says the first canon, ' each house in their parish, and the subterranean chambers, which any suspicion shall have caused to be remarked; let them examine all the outhouses, the retreats under the roofs, and all the secret places, which we order them, besides, every where to destroy: if they find there any heretics, or any of their abettors or concealers, let them in the first place provide that they may not escape; then let them, with all haste, denounce them to the archbishop, the bishop, the lord of the place or his bailiffs, that they may be punished according to their deserts.'*

An instruction as to the manner of proceeding against heretics, was composed before the end of the same century, for the use of the inquisitors. Some extracts from this curious book, published by the fathers Martene and Durand, of the congregation of Saint Maur, will give a better understanding respecting an institution which hence

* Concilium Tolosanum, ch. i. p. 428.

forward exercised so great an influence over the church and people of France. In this manner,' it is said at the beginning, the inquisitors proceed in the provinces of Carcassonne and Toulouse. First, the accused or suspected of heresy is cited; when he appears, he is sworn upon the holy Gospels, that he will fully say all that he knows for a truth, respecting the crime of heresy or Vaudoisie, as well concerning himself as others, as well concerning the living, as the dead. If he conceals or denies any thing, he is put in prison, and kept there until he shall have confessed; but if he says the truth, (that is, if he accuses either others or himself) his confession is diligently written down by a notary public.... When a sufficient number have confessed to make a sermon' (thus they then called, what we at this day name, from a Portuguese word, auto da fé) 'the inquisitors convoke, in a suitable place, some juris-consults, minor-brothers, and preachers, and the ordinaries, (the bishops) without whose counsel, or that of their vicars, no person ought to be condemed. When the council is assembled, the inquisitors shall submit to it a short extract from the confession of each person, but suppressing his name. They shall say, for example, a certain person, of such a diocese, has done what follows, after which the counsellors reply, let the inquisitors impose upon him an arbitrary penance, or let this person be immured, or in fine, let him be delivered to the secular arm. After which they are all cited for the following Sunday. On this day, the inquisitors, in the presence of the prelates, the abbots, the bailiffs, and all the people,

cause those to be first called, who have confessed and persisted in their confession; for, if they retract, they are sent back to prison, and their faults only are recited.

They begin with those who are to have arbitrary penances to them they give crosses, they impose pilgrimages, greater or smaller according to their faults; to those who have perjured themselves, they give double crosses. All these hav

ing gone out with their crosses, they recite the faults of those who are to be immured, making them rise, one after the other, and each remain standing whilst his confession is read. When it is finished, the inquisitor seats himself, and gives his sentence sitting, first in Latin, then in French.

'Finally they recite the faults of the relapsed, and the sentence being pronounced, they are delivered...... Nevertheless, those who are delivered as relapsed, are not to be burned the same day they are delivered; but on the contrary, they ought to be engaged to confess themselves, and receive the eucharist, if they require it, and if they give signs of true repentance, for thus wills the lord pope.

*

But this was only the external form of procedure. An inquisitor, of the same period, has given a more detailed instruction to his brethren, respecting the manner of directing the interrogatories. This instruction, also, has been printed by the same two Benedictine fathers,

* Doctrina de modo procedendi contra hæreticos. Thes. anecdot. t. v. p. 1795.

in a collection of religious writings; it is worthy of being placed entire under the eyes of the reader, and it is not without regret, that we confine ourselves to giving short extracts from it.

Even he who is the most profoundly plunged in heresy,' says the anonymous author, may sometimes he brought back, by the fear of death, or the hope that he shall be permitted to live, if he confess sincerely the errors which he has learned, and if he denounce any others whom he may know to belong to this sect. If he refuses to do it, let him be shut up in prison, and given to understand, that there are witnesses against him, and that if he be once convicted by witnesses, there will be no mercy for him, but he will be delivered to death. At the same time let his food be lessened, for such fear and suffering will contribute to humble him. Let none of his accomplices be permitted to approach him, lest they encourage him, or teach him to answer with artifice, and not to betray any one. Let no other approach him, unless it be, from time to time, two adroit believers, who may advise him cautiously, and as if they had compassion upon him, to deliver himself from death, to confess where he has erred and upon what points, and who may promise him that if he do this he shall escape being burned. For the fear of death, and the love of life, sometimes soften a heart, which cannot be affected in any other manner. Let them speak to him also in an encouraging manner, saying, Be not afraid to confess, if you have gven credit to these men when they said such and such