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Emotions in the Albigensian Crusade (1203-1247) How Medieval Sources Framed Catholics and Cathars in Terms of Their Emotional Behaviour

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Emotions in the Albigensian Crusade (1203-1247) How Medieval Sources Framed Catholics and Cathars in Terms of Their Emotional Behaviour Emotions in the Albigensian Crusade (1203-1247) How medieval sources framed Catholics and Cathars in terms of their emotional behaviour French Cathars being expelled from the city of Carcassonne (1209) by an unknown artist circa 1415. Programme: Eternal Rome (LET-GESM4300) Student: Niels Boland s4732995 Supervisor: Kor Bosch MA 1 Contents Map of Medieval Languedoc ................................................................................................... 3 Introduction .............................................................................................................................. 4 I The Albigensian Crusade ..................................................................................................... 12 II Preaching and conversion .................................................................................................. 16 Love and paratge ................................................................................................................. 16 Fear and fearlessness.......................................................................................................... 20 Wickedness .......................................................................................................................... 21 III Battles and sieges .............................................................................................................. 24 Concern, fear and terror .................................................................................................... 24 Joy and delight .................................................................................................................... 27 Anger ................................................................................................................................... 29 Crying and weeping ........................................................................................................... 32 IV Inquisition .......................................................................................................................... 36 Adoration: between friendship, worship and coercion.................................................. 37 Fear of persecution and remorse ...................................................................................... 39 Conclusion .......................................................................................................................... 42 Graphs for battles and sieges (chapter III) .......................................................................... 45 Bibliography ............................................................................................................................ 48 2 Map of Medieval Languedoc Figure 1: Occitania around 1209. 3 Introduction The scientific field of emotions in history is relatively new. It may then come as no surprise that there has not been a research into the emotions of the Albigensian Crusade (1209-1229). As historians not only try to uncover what happened in the past, but also what different groups of people felt or believed, this crusade is an excellent case study. Many people from a variety of social backgrounds and status were involved in this crusade. The sources for this conflict permit us to study the papacy, nobility, clergy as well as commoners and soldiers in a single war. This crusade was very different from previous crusades because it was not, as most might suspect, directed at Jerusalem and Muslims, but at the Languedoc in France and people who considered themselves to be Christians. These Cathars, who formed a significant group in this region, were targeted as heretics however, and not considered real Christians by the pope. Furthermore, the crusade was different in the way it operated. David Chambers studied popes in relation to war and notes that pope Innocent III (r. 1198-1216) got involved in this way of crusading by making members of the clergy key in leading them.1 A great deal has been written about this crusade, about the causes, the aftermath and through the perspective of various sides in the conflict. I will give an overview of where scholars agree and where there is debate for this crusade. The main points of debate are whether this was a political or religious crusade, whether this crusade could be called a genocide and whether the Cathars were an organised group with a doctrine. After discussing these debates, I will investigate some theoretical concepts about the history of emotions and why this research will be done through the focus on emotional communities. The direct causes for the Albigensian Crusade seem abundantly clear. Historians agree that its direct cause was the murder of papal legate Peter of Castelnau in 1208. He was sent to Toulouse to convert heretics, and to punish those who did not convert or anyone that protected them. Shortly after excommunicating Raymond VI of Toulouse (d. 1222) for not putting in enough effort to supress the heresy, Peter was murdered. Pope Innocent III, upon hearing this news, called for a crusade. For what happened after 1 Chambers, D. Popes, Cardinals and War (London 2006) 14-15. 4 that point, modern historians start to disagree. The first debate revolves around the question of whether this was a religiously motivated or a politically motivated crusade. Rebecca Rist, John Moore and others have emphasised that Innocent III was greatly concerned about the Christian faith and what damage these heretics could do to it. They elaborate on his policies and reforms towards the Cathars in order to convert them back to the Catholic Church prior to calling to arms against them. They certainly do not deny that this war had political implications, but they seem by and large more convinced that this crusade was, at least at heart, a religiously motivated undertaking.2 On the other side of this debate, Deane makes it clear that this war had at its main goal the conquest of territory, it was mainly political, not religious. The big and ultimate winner of this crusade was not the pope or the Catholic Church per se, but the king of France. Philip Augustus and his successors saw their power greatly expand over the south of France and it is they who benefitted most from this crusade. Frassetto, who also views the war more as a political than a religious one, states that pope Innocent called for a crusade against Raymond VI of Toulouse. Frassetto blames Raymond for this crusade, while acknowledging that he could not have prevented it, since he lacked the manpower and political support of his own vassals and local nobles to supress the Cathars. In Frassetto’s opinion, the war was a political feud between Simon de Montfort the Elder (d. 1218) and Raymond of Toulouse. Religion was perhaps important for the initiation of the crusade, but that quickly turned personal between the aforementioned leaders.3 Another small point of contention, although not especially debated, is how long the crusade actually lasted. Most of the historians who devoted a chapter to the Albigensian Crusade tend to conclude their account with the death of Simon de Montfort at the siege of Toulouse that took place in 1218. It is true, that the major events and also the successes of the crusade were in the period of 1208 to 1218. With de Montfort dead, the war lost its momentum and became a lesser priority. The formal end of the crusade came in 1229 with the treaty of Paris. The actual hostilities, however, continued 2 Rist, P. Popes and Jews 1095-1291 (Oxford 2016) 128-131; Moore, J. Pope Innocent III (1160/61-1216) To Root Up and To Plant (Boston 2003) 145-153, 174-181. 3 Deane, J. A History of Medieval Heresy and Inquisition (Plymouth 2011) 50-54; Frassetto, M. Heretic Lives: Medieval Heresy from Bogomil and the Cathars to Wyclif and Hus (London 2007). 75-101. 5 until 1244 where the castle of Montségur was captured, the last Cathar stronghold. After this battle, the Cathars practiced their religion in secret. A couple of controversial statements have also been made about this war in terms of its savagery. The medieval historian Mark Gregory Pegg, for instance, called the crusade a genocide in 2008 and argues that antisemitism and genocide in the west started here. In 2012 R. Moore followed this example and called the war a holocaust several times throughout his book. These are very bold statements and they need to be addressed in this study of emotions during a time of war and conflict. The historians that would describe the crusade as a holocaust or genocide seem to be in the minority. As pointed out, most of the studies have concluded that political and territorial gains, as well as increasing influence through religion were the main objectives for this crusade. There seems to be no evidence that pope Innocent III, de Montfort, or any other leader of the crusade intended to murder every single Cathar just because they were Cathars. As becomes clear from J. Moore’s biography among many other works, violence was the final resort, not the first. Conversion and reform were the first policies enacted and even before a town where Cathars lived was besieged, the Catholic clergy went to the Cathars and begged the heretics to recant and come back to the church of Rome. Another argument, where it becomes clear that this study will not follow the reasoning of R. Moore and Pegg, is a comparison. There is ample evidence that Adolf Hitler intended to eradicate the Jewish population of Europe during World War II because they were Jewish. Such evidence for pope Innocent III does not exist. Finally,
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