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We said it's day-to-day. It's very unpredictable sometimes. The former were always ad hoc investigations, whereas the latter were institutional courts. Nevertheless, the confessions that have survived usually as seventeenth-century copies of lost originals reveal, with rare intimacy, how thousands of men, women, and children lived their lives before, during, and after a brutal holy war. Na Maurina ended her testimony by noting that she had already discussed her aunt and heresy with the Dominican inquisitor Guilhem Arnaut three years earlier and, a year later, with the Dominican inquisitor Ferrer.
As a man or a woman confessed to the inquisition—usually with stilted decorum, occasionally with nervous chattiness—his or her first-person vernacular words were instantly translated by scribes into third-person Latin. Na Maurina, four days after her first confession at Saint-Sernin, was again questioned about her aunt and heresy. Once more, what she remembered about herself as a little girl was so mundane, so clearly lived without sinful implication, that she did not understand how any thought or deed from four decades ago was evidence of conscious guilt one way or the other. As heretical events were narrated, as heterodox stories were told, time itself was flattened by the timeless audacity of heresy.
A kind of heretical essentialism, immune to historical change, was actually confirmed, over and over again, by the very act of writing a history of heresy. The historical truth revealed, and proved in each and every specific anecdote, was the knowledge that heresy had always been with us—an eternal plague that could be eliminated only by the shattering event of a great crusade. These important men and women, not wishing to hear themselves condemned, walked out of the church, followed by the rest of the village. Inside the houses a crescendo of banging doors began reverberating through the square, so much so, that no one could hear the Cistercian.
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All the village knights, living in a hundred houses with a hundred blazons, rich in horses and oats, crumbled into poverty when, year after year, Verfeil was lacerated by hailstorms and war. Churches, sacraments, Mature sluts in saint-isidore-dauckland priests were not needed to Mature sluts in saint-isidore-dauckland holiness. Baptism, especially for children, was unnecessary for salvation. When autumn came, the bishop of Toulouse captured him; within a year, he was never heard of again. Yet, this was no enduring A Most Holy War 19 Cistercian victory; it was merely the favorable outcome of one season of warm-weather preaching. The abbot of Clairvaux, aware of the ephemeral nature of his success, promised to return despite his weak and sickly body, as the Toulousain and Lauragais were still infested with heretics.
The first sect seduced simple hearts with the dualist mendacity of two creators: Yet, it was not an all-encompassing category to him or, significantly, to Henri de Marcy; it meant, quite specifically, heretics and mercenaries living in the Albigeois under the jurisdiction of and so supported by Roger II. These heretics according to a lost letter of Henri that the prior of Vigeois inserted into his chronicle desired lives of evangelical simplicity; dismissed baptism, marriage, and the sacraments of the Church; scorned priests and Mosaic law; denied that the Lord God made heaven and earth; and believed that Christ, having no human birth, possessed no physical body.
Unquestionably, heretical nomenclature is confusing; undeniably, it can be sorted out; unfortunately, so many modern scholars do not seem to care. Sometime during this hundred or so years Bogomil missionaries covertly travel from the Balkans and influence if not totally shape the dualist theology of the Cathars. This grand narrative reaches its tragic crescendo in the bloody violence of the Albigensian Crusade and, thereafter, the unremitting persecutions of inquisitors until the Cathars disappear, for all intents and purposes, sometime in the early fourteenth century. Occasionally, the Cathars are seen in later centuries, secretly surviving, their influence wide and promiscuous: A saga of spiritual freedom and religious intolerance, a warning and a lesson from the past, always worth telling—except, of course, that none of it is true.
It was and is no more precise or worthy a designation for a heretic than any other—less so, in fact.