God's War: A New History of the Crusades

recruiters and war propagandists. To his enemies, Raymond was ‘the cruellest persecutor of Christ’. Innocent and preachers, such as James of Vitry and the Englishman Robert of Curzon (Courcon), succeeded in creating an atmosphere of spiritual crisis and crusading duty. Within a few years a crusade preaching manual in England was including uplifting stories of heroic deaths in Languedoc to set beside the deeds of Holy Land martyrs.⁴⁰ According to James of Vitry, his pet holy woman, Mary of Oignies, was a great enthusiast for the cause, experiencing visions showing Christ’s care for the fate of Languedoc and, usefully for recruiters like James, angels lifting the souls of dead crusaders ‘to heavenly bliss without any purgatory’.⁴¹ This congruence with Holy Land wars of the cross was reinforced by the presence in the ranks of the Languedoc crucesignati of veterans from other crusades, including four prominent Fourth Crusade dissidents at Zara in 1202–3 – Abbot Guy of Les Vaux-de-Cernay, Enguerrand de Boves and Simon and Guy of Montfort – and the inveterate crucesignatus Leopold VI of Austria, who was recruited in 1210, as were the brothers Philip bishop of Beauvais (who went again in 1215) and Count Peter of Dreux, who had seen service in Palestine on the Third Crusade. Other recruits later joined the Spanish crusade against the Almohads in 1212, led by the Languedoc legate Arnaud Aimery. Such international experience of crusading lent flesh to Innocent’s ideology of almost eternal armed struggle against the spiritual and material forces of evil.

The regularity and persistence of this preaching sustained an atmosphere of immediate spiritual crisis. One unexpected and not entirely welcome response later became known as the Children’s Crusade (discussed in the next chapter). Stirred by the claims of the dangers besetting Christendom, a series of revivalist penitential processions in northern France converged on St Denis in the summer of 1212, calling for general moral reform, a clear echo of the papal programme of reform. The heretic scare and the annual round of preaching and cross-giving contributed to the sense of alarm. A Norman chronicler suggested that many of those who marched were later recruited to the Albigensian crusade.⁴² The war against heresy formed an important religious as well as political context for the Fourth Lateran Council announced by Innocent in 1213 to be held in Rome in 1215, the council’s third decree expressly dealing with the Albigensian crusades, which were equated with aiding the Holy Land.⁴³

However, not all the language or practice of the Albigensian crusades replicated Holy Land models. The euphemism of ‘the business of faith and peace’ represented a more temporal legalistic slogan than ‘the business of God’ or other tags attached to the eastern campaigns. Fighting within Christendom, for most within their own kingdom, with authorized territorial profit held particular repercussions. To cement local support in Toulouse, Bishop Fulk instituted the White Confraternity, a militia aimed at combating heresy and usury (a very Innocentian combination). Members received the cross and remission of sins so they would ‘not be deprived of the indulgences which were being granted to outsiders’. Although reflecting civic identity as much as piety, and challenged by a rival Toulouse association called the Black Confraternity, Bishop Fulk’s association possessed sufficient cohesion and commitment to supply troops at the siege of Lavaur in May 1211.⁴⁴

The Albigensian crusades were the first great political as well as anti-heresy crusades, aimed as much against Christians as against heretics. Participants understood that the Languedoc war, however equal in merit, was not the same as the Jerusalem war. There was almost no military involvement by the military orders, despite their strong presence in the area. Wars in Languedoc were easier to fight than in Palestine, more accessible, less physically demanding, less time-consuming. The 1208 offer of indulgences invited a rather casual approach, if not blatant abuse. Recruits showed little commitment or staying power, judging a brief appearance in the field adequate to gain spiritual reward, and perhaps hoping for a share of the clerical taxes being raised for the project. The latter was not forthcoming, many crusaders probably reckoning that the war in fact offered them no profit, only loss, and, until the 1220s, served the material interests solely of the Montforts. By the autumn of 1210, the legates had become seriously alarmed that indulgences were distorting the military viability of the operation. Peter of Les Vaux-de-Cernay, nephew of Abbot Guy, wrote a detailed and well-informed contemporary account of the crusades, often as an eyewitness. He recorded the measures taken to mitigate the problem:

the papal legates, aware that most of the crusaders were somewhat lukewarm in their enthusiasm for the campaign and perpetually anxious to go home, had laid it down that the indulgence promised to the crusaders by the pope would not be granted to anyone who failed to complete at least one full period of forty days in the service of Jesus Christ.⁴⁵

This contractual finesse to the indulgence became a unique central aspect of the Languedoc crusades. It did not always work. In the autumn of 1210 the bishop of Beauvais and count of Dreux’s army abandoned the siege of Termes to return north before their forty days were up.⁴⁶ Paradoxically, the legates’ attempt to stabilize Montfort’s reinforcements merely had the effect of institutionalizing an inconveniently brief period of frontline duty, especially awkward in a war characterized by lengthy sieges rather than lightning chevauchees. The problem was exacerbated by Montfort’s chronic lack of funds preventing him hiring crusaders to remain. By 1226, the forty-day term was being claimed by the count of Champagne, eager to leave the siege of Avignon, as a right, ‘de consuetudine Gallicana’, according to Gallic/French custom.⁴⁷ A later thirteenth-century preaching anecdote detailed how one knight struck a bargain that he would only extend his forty days’ service for another forty if Archdeacon William of Paris, who usefully doubled as crusade preacher and Montfort’s chief siege engineer and tactician, would grant the second plenary indulgence the crusader felt he was earning to his deceased father. A dream confirmed the ruse worked.⁴⁸

Such spiritual bargaining, while of interest to schoolmen, had little place on the campaigns against the infidel. Nor did it feature in Innocent’s original scheme. Just as he could not have foreseen the diversion of his 1198 crusade, so the pope could not have prophesied in March 1208 how this new crusade would develop. It is likely Innocent anticipated a sharp policing operation that would remove the protectors of heresy and install a rigidly orthodox Catholic secular regime that, with the cooperation of a newly invigorated episcopacy, would proceed to extirpate the heresy and exterminate the heretics. The failure of the crusade to complete a quick conquest led to a laborious struggle almost for each valley and strongpoint. The crusade’s political dimensions competed with religious certainties. Before the battle of Muret in 1213, after four years of the crusade, when Simon of Montfort’s troops faced an army led by the Spanish crusading hero Peter II of Aragon, a recent ally of some of those now ranged against him, the bishop of Comminges was recorded as having to reassure the Montfortians that he would stand surety for the promise of martyrdom to those who, having confessed their sins, fell in battle.⁴⁹ Only a few months earlier Innocent III had temporarily ended the general offer of crusade indulgences to those who helped Montfort conquer the county of Toulouse.⁵⁰ As a war against Christians, enemies could become allies and vice versa, without clear lines of conflict much beyond the ambitions of Simon of Montfort. The war was more or less continuous for over a decade, but its status as a crusade was not. After the initial euphoria of victory in 1209, while rhetoric gained recruits from the north, it failed to hold them for long or lift the operation in the south far above a regional power struggle. When his new-won political rights were at stake, Montfort fell out even with his former leader Arnold Aimery, over jurisdiction in Narbonne, to whose archbishopric the abbot had been elevated in 1212.⁵¹ In Languedoc, Innocent III’s perception of holy war as a constant necessity imposed compromise with the integrity of the ideal itself.

The focus of Arnaud Aimery’s recruitment in 1208 was northern France. From his own province of Burgundy among the first to be signed up were Duke Odo and Herve count of Nevers. By contrast, Philip II was concerned at the pope’s attempt to confiscate the fiefs of his vassals and, in the process, reduce the pool of soldiers available for the king’s wars. Philip had not successfully resisted Innocent’s interference in his conflict with King John of England over the Angevin lands in northern France in 1202–4 only to allow the pope to parcel out lands in the south. Neither, until the Angevin struggle was resolved, would Philip dissipate his energies in Languedoc. However, he abandoned attempts to limit the recruitment of his major vassals. Philip’s response in 1208–9 fixed the subsequent Capetian position, one determined more or less openly by considerations of politics and self-interest. Even though his pious son, Louis, proved here, as in England in 1216–17, a willing military adventurer, his interventions in Languedoc, in 1215, 1219 and, as king, in 1226, were conditioned by royal security in the north and clear opportunities for dynastic advancement in the south.

Confident in the support of Odo of Burgundy and Herve of Nevers and their promise of 500 knights, Arnold Aimery began the formal preaching campaign at Citeaux on 14 September 1208, Holy Cross Day, six years to the day since another Cistercian general assembly had listened to Fulk of Neuilly preach the Fourth Crusade in the presence of Boniface of Montferrat. As then, the Cistercians dominated the evangelism for the Albigensian crusades, as they had for the Second and Third as well. In contrast with previous general Holy Land crusades, the