English Translation © 1996 by Nancy P. Stork.
Nancy Stork's note:
Fournier's Inquisition Record is one of the most remarkable and comprehensive documents to survive from the Middle Ages. Fournier was a man of meticulous habits and carefully supervised the keeping of his records. As a result, the records of his inquisitions -- though primarily concerned with matters of faith -- have served as the foundation of one of the classics of modern social history, Emmanuel LeRoy Ladurie's magisterial work Montaillou: The Promised Land of Error.
This work presents an entire portrait of medieval Occitan village life based on the extensive confessions made to Fournier. Only rarely do those who confessed to Fournier dispute with him over fine points of theology (the Jew Baruch is one noteworthy exception); usually those confessing give an intriguing portrait of themselves, their families and their everyday life.
This WebSite contains selected confessions, mostly by women, and is intended to make accessible these intriguing documents, which are not currently available in English. The manuscript of Jacques Fournier's Inquisition Record is currently found in the Vatican Library, Lat. MS. 4030. and modern editions are available in Latin and French. I have worked from both of these editions.
Witnesses against Béatrice, widow of Otho Lagleize of Dalou
The year of the Lord 1320, the 19th of June. After it came to the attention
of the Reverend Father in Christ monsignor Jacques, by the grace of God
bishop of Pamiers, that Beatrice, widow of Otho Lagleize of Dalou, who lived
in Varilhes, held certain sentiments that seemed to hint at the Manichaean
heresy, or touch it, and especially against the sacrament of the altar,
he wished with the assistance of Gaillard de Pomiès, substitute for
my lord the Inquisitor of Carcassone, to inform himself about the above-mentioned
facts and received the testimonials that follow.
Guillaume Roussel of Dalou, sworn witness and required to tell the truth,
says:
It was ten years ago, it seems to me, but I do not recall clearly the season
nor the day, I was at the home of this Beatrice, in her house near the church
of Dalou, and there were Beatrice, two of her daughters of whom one must
have been six or seven years old and the other 4 or 5, and several other
persons around the fire. I do not recall the names of these last people.
We began to speak of priests and the sacrament of the altar, which is the
concern of the priests. Beatrice said, it seems to me, that she wondered
how, if God was present in the sacrament of the altar, he could permit himself
to be eaten by priests (or even by a single priest). Hearing this, I left
that house very upset.
--Why have you hidden this for such a long time?
Because I was never questioned and I did not think it was bad not to denounce
this myself.
--Did Beatrice say this in the manner of a joke?
It did not seem to me that she said it jokingly, but that she meant it,
or so it seemed from her expression and her word.
-- Did Beatrice go willingly to church?
No, not until she was reprimanded by Barthelemy, a vicar of the said church.
After that, she went to church.
-- Who were the persons very intimate with this Beatrice, who would
have known her secrets?
Grazide, the widow of Bernard Pujol, Bernarde, the wife of Garsiot, Mabille,
the wife of Raimond Gouzy, Sibille, the servant of Michel Dupont of Foix,
Esperte, wife of Arnaud of Varilhes.
The same year and day as above, Guillaume of Montaut, rector of the church
of Dalou, a sworn witness, was interrogated about that which precedes, and
said,
It was 12 years ago - it seems to me, though for sure I do not entirely
recall the day or the season - that I was at the church of Dalou and found
there Mabille Vaquier, of Dalou, who is now dead. She said to me that she
had reprimanded this Beatrice, who was the wife of her uncle, because she
did not attend church, and also because she had heard her speak such an
evil utterance that she was completely astonished. This utterance was the
following: "You believe that what the priests hold on the altar is
the body of Christ! Certainly, if that was the body of Christ and even if
it was as big as this mountain (gesturing toward Mont Margail), the priests
by themselves would already have eaten it!"
Around the same time, the late Jean Roussel said to me at my home, where
we were eating, that he had heard Beatrice say "You believe that what
the priests have on the altar is the body of Christ! Indeed, if that was
the body of Christ, even if it was as big as this mountain, the priests
would have already eaten it all!" And because of this, he himself,
Jean, had exchanged insulting words with this Beatrice.
And he said nothing more, though he was interrogated diligently. Asked
if he were motivated or constrained by entreaty, gain, love or hate in giving
this deposition, he said no, but that it was simply the truth.
Confession of Beatrice, widow of Otho Lagleize of Dalou
The year of the Lord 1320, the Wednesday before the feast of St. James (23
July 1320), there was sent by the Reverend Father in Christ Monsignor Jacques,
by the grace of God bishop of Pamiers, a letter of citation against Beatrice,
widow of Otho Lagleize, living in Varilhes, of which the tenor follows:
Brother Jacques, by divine aid bishop of Pamiers, to his beloved in Christ,
curé of Varilhes or his vicar, greetings in the Lord.
We command you to cite at once, and immediately, Beatrice, widow of Otho
Lagleize, and Jeanne, wife of Guillaume of Reumaze, Junior, to appear next
Saturday before us in our Seat at Pamiers, in person, to respond to certain
allegations concerning the Catholic faith of which we wish to know the truth
from them and the answers to other questions as may be reasonable.
Given at our episcopal seat, the Wednesday before the feast of Saint James
the Apostle 1320. Return the letter with your seal as a sign that you have
passed on this mandate.
On the Saturday named in this letter, the said Beatrice, cited by the
curé of Varilhes (since this is whose seal appeared on the back of
the letter of citation), appeared before the aforementioned bishop at his
seat. My lord bishop admonished the said Beatrice that she was strongly
suspected of heresy according to information which had been given to him
and that she should reply with pure and complete verity on all counts against
herself as principal and with others living and dead as witness.
At this admonition and request the said Beatrice said nothing, neither concerning
herself nor concerning others, nor did she wish to do so. My aforesaid lord
bishop, wishing to guide her, to encourage her to tell the truth and hide
nothing and not wishing that she fall into perjury, asked her, without requiring
her to take an oath, if she had ever said that if the sacrament of the altar
was the true body of Christ, it should not be permitted to be eaten by priests
and if it was as grand as Mont Margail, which is close to Dalou, it would
have long ago been consummed by the priests alone. She said no.
He asked her if she had seen, received in her home or had gone to see at
any time Pierre, Jacques and Guillaume Authié or other heretics.
She said no, except that she had seen Pierre Authié, exercising his
profession as a notary and in this capacity he had written the act of sale
of an item of her husband. She had approved this sale by oath and Pierre
had written up the bill of sale and ratified it. He was not reputed to be
a heretic at this time and she had not seen him otherwise.
Under questioning by the lord bishop, she said she had been received once
for one night at the house of the late Gaillarde Cuq, but she had not heard
her speak of any divinations, nor seen any evil spells), nor received any
evil teaching from her.
My aforementioned lord bishop, seeing that this Beatrice would not of her
own will openly say anything concerning the aforementioned without taking
an oath, and wishing to act with benevolence and to wait for her, assigned
to her the following Tuesday to appear before him at the aforesaid seat,
admonishing her to present herself on that day in person and to be ready
to respond to the above allegations and others concerning the faith, under
her own oath. The assigned day the said Beatrice accepted of her own free
will, promising by her own oath to appear before my lord the bishop for
the said assignation, and to respond to the above allegations under oath
and to do all that was necessary in this same matter. And she was graciously
excused until the said Tuesday by my said lord bishop.
That Tuesday the said Beatrice did not appear, although she was waited for
patiently all the day and because of this my said lord bishop held her to
be in contempt of court and accused her of such, ordering and seeing to
it that her failure was noted.
After this, the said Beatrice, sought after by the men of the lord bishop
carrying letters to bailiffs, officials and justices and such as they were,
was found by them in flight, while she was hiding at Mas-Saintes-Puelles,
in the diocese of Saint Papoul and was taken prisoner by the men of the
lord bishop and the sergeants of the Court of Mas-Saintes-Puelles. She was
brought to my lord bishop and presented to him the first of August, the
same year as above, with the objects listed below having been found on her
person. These were all shown in the presence of the lord bishop and she
acknowledged that they had all been with her and that she had fled with
them. (This list occurs at the end of her deposition.)
This done, my said lord bishop, holding her strongly suspect concerning
the Catholic faith, as much by the preceding information as by her flight
and by the objects found on her, wishing to question her, received from
her an oath to tell the pure, simple and entire truth both concerning herself
as charged as well as concerning others living and dead as witness, on all
questions touching the Catholic faith. When the oath was taken he interrogated
her:
----- Are you guilty of heresy? Have you had relations and intimacy
with the heretics Pierre, Guillaume, Jacques Authié, other heretics,
worshiping them, seeing them giving or sending them anything or favoring
them in any manner whatsoever?
No, upon my oath, except for what I have told you of Pierre Authié,
that I ratified a bill of sale for my husband the knight Bérenger
de Roquefort. After I had married this Bérenger, at our wedding ceremony,
I saw Guillaume Authié dance. This was 24 years ago or so.
-----Do you know other persons, living or dead, who had any type
of relations or intimacy or who committed anything in life or death related
to this crime of heresy?
No. But, when I was a little girl, and I was staying at Celles, about 6
years before marrying my first husband, the people went one day to see the
body of Christ at the church there. I heard a mason (I do not know his name
but I think he was called Oudin) ask where the people were going. Someone
replied that they were going to see the body of Christ. He said "They
have no great need to rush or hurry to see it, because even if the body
of Christ were as big as the Pech de Boulque, it would have already been
eaten many times over as pastry!" And these words, which I had heard
spoken by this man, I cited sometimes, and repeated at Dalou without adding
a word. I do not remember if it was when the people were going to see the
body of the Lord at Dalou or some other occasion. It seems to me that it
has been 12 years since I cited those words.
-----To which persons and at what other times?
I no longer recall their names.
The 7th of August in the chamber of the episcopal residence, before the
bishop and Gailard de Pomiès:
It was 26 years ago in the month of August (I do not recall the day) when
I was the wife of the late knight Bérenger of Roquefort, châtelain
of Montaillou. The late Raimond Roussel, of Prades, was the bursar and the
steward of our house which we held at the castle of Montaillou. He asked
me often to leave with him and go to Lombardy to the good Christians who
were there, saying to me that the Lord had said that man ought to leave
father, mother, wife, husband, son and daughter and follow Him and He would
give him the kingdom of heaven. And since the present life is brief and
the heavenly kingdom eternal, it was necessary that man not care about the
present life, in order to inherit the kingdom of heaven. When I asked him
"How could I leave my husband and my sons?" he replied that the
Lord had commanded it, and it was better to leave a husband and sons whose
eyes were infected, than to abandon Him who lives for all eternity and gives
the kingdom of the heavens.
When I asked him "How can it be that God has created such a quantity
of men and women if so many among them will not be saved?" He replied
that only the good Christians will be saved, and no other, neither religious,
nor priest, nor anyone with the exception of the good Christians. Indeed,
he said just as it is impossible for the camel to pass through the eye of
a needle, so it is impossible that those who have riches will be saved.
It is because of this that kings and princes, prelates and religious and
all those who have riches, will not be saved, only the good Christians.
They remain in Lombardy, because they do not dare do live here, where the
wolves and the dogs persecute them. The wolves and the dogs are the bishops
and the Preaching Friars (Dominicans) who persecute the good Christians
and chase them from the country.
He said he himself had seen and met several of these good Christians. They
were such people that when one had heard them speak, one could not ever
leave them them and if I myself heard them just one time, I would be theirs
forever.
When I asked him how we two could flee and go to the good Christians, because
when my husband found out, he would follow us and kill us, Raimond replied
that when my husband took a long trip and was a little bit out of the country
we could leave and go to the good Christians. I asked him how we would support
ourselves when we got there. He replied that they would take care of us
and give us enough to live. "But", I said "I am pregnant.
What could I do with the infant I am carrying if I leave with you for the
good Christians?" "If you give birth to it among them, it will
be an angel, and with the aid of God they will make it a king and a holy
being because it will come without sin, having no contact with the people
of the world, and they will instruct it perfectly in their sect, and it
will know no other."
He told me then that all the spirits sinned at the beginning by the sin
of pride, believing that they knew more and were worth more than God and
for this they had fallen to the earth. These spirits incarnate themselves
as a result and the world will not be finished before all of them are incorporated
in the bodies of men and women. This is how the spirit of a baby who was
just born is just as old as the spirit of an old man.
He said furthermore that when the spirits of men and women who are not good
Christians, leave their bodies, they enter into the bodies of other men
and women until they have entered nine bodies. If amongst these nine bodies
the body of a good Christian is not found, the spirit is damned. If on the
contrary it finds the body of a good Christian, the spirit is saved.
I asked him how the spirit of a dead man or woman could enter through the
mouth of a pregnant woman and through there to the mouth of the fruit which
she carries in her womb. He replied that the spirit could enter into the
fruit in the womb of a woman through any part of the body it wished. When
I asked him why infants do not talk from birth, if they have the old spirits
of other people, he said the God does not wish this. He told me as well
that the spirits of God who have sinned place themselves wherever they can
in order to dwell there.
He encouraged me then to leave with him to go to the good Christians, citing
as examples many noblewomen who had gone. He first told me of Alestra and
Serena, two ladies of Châteauverdun, who painted themselves with colors
to appear to be foreigners, in order not to be recognized and went to Toulouse.
Arriving at an inn, the hostess wished to know if they were heretics or
not, and gave them live chickens, asking them to prepare them because she
had something to do in the town and left the house. At her return she found
the chickens still living and asked them why they had not prepared them.
They replied that if the hostess would kill them they would prepare them,
but that they would not kill them. The hostess hearing this, went to tell
the inquisitors that two heretics were at her inn. They were arrested and
burned. When they had to go to the pyre, they asked for water to wash their
faces, saying that they did not wish to go to God painted thus.
I said to Raimond that they would have done better to abandon the heresy
that caused them to be burned and he said that the good Christians do not
feel the fire, because the fire which burns them can do them no harm.
Raimond told me again that one of these two women, at the moment of leaving
her house in Châteauverdun had an infant in the cradle and she wished
to see it before leaving. She embraced it, the infant laughed and and as
she began to leave the place where it was lying, she returned again to him.
The infant began to laugh and this merry-go-round began again so often that
she could not leave him. She finally ordered the nurse to take away the
child and thus she left.
And Raimond told me this to encourage me to do the same!
He told me as well that Stephanie, the wife of the late Guillaume Arnaud,
one of the ladies of Châteauverdun had left all and gone to the good
Christians. Prades Tavernier, who had recently become a heretic and was
called André, had left with her. He said this to convince me to leave
but I told him that if 2 or 3 women of my rank left with us, I would have
an excuse, but that I would not leave with him, while still young, because
people would say of us that we left the country to satisfy our lust.
After having spread his heretical discourse to me quite liberally at several
times and places and asked me to part with him, there came one night when
we had dined together and he entered secretly into my bedroom and hid himself
under my bed. I put the house in order and lay down to sleep and when all
was quiet and everyone asleep and I myself was sleeping, Raimond came out
from under my bed, placed himself next to me and began to act as if he wished
to know me carnally. I said "What is this?" He said to be quiet.
I replied "What, churl, remain quiet!" and began to cry and call
my sevants who slept near me in the chamber, saying to them that there was
a man in my bed.
Hearing this, he left both bed and chamber. The next morning, he said to
me that he had done badly to hide himself close to me. I told him "I
see now that all your invitations to go to the good Christians are only
intended to possess me and sleep with me. If I did not fear that my husband
would not believe that I have done nothing dishonest with you, I would send
you immediately to the tower dungeon."
We did not speak any further of questions of heresy and a while later Raimond
left our house and returned to his home at Prades.
----- Have you believed and do you believe still that which he told
you concerning the good Christians, concerning the sin of the spirits in
the sky and the reincarnation of spirits?
No.
-- ---Have you ever revealed the propositions of Raimond to anyone?
No, except to a Friar Minor of the convent of Limoux, in sacramental confession.
-----Has anyone else heard the heretical propositions that you heard
from this Raimond?
I do not recall that there was anyone else present.
Alazais Gonelle, from the diocese of Alet, often came to my house to talk
to me and she told me on the part of this Raimond that it would be good
for us to leave for Lombardy and the good Christians, because they alone
would save our souls, since one could only be saved in their sect. If I
wished to leave with Raimond, she herself, Alazais, would leave with us
and she knew that if some of us left for Lombardy and the good Christians,
Algée of Martre, from Camurac in the diocese of Alet, would leave
with them.
This Alazais was the concubine of Guillaume Clerge, the brother of the rector
of Montaillou and this Algée is the sister of the mother of the rector.
But I have never seen Algée.
-- ---What do you understand by these good Christians whom Raimond
and this Alazais cite constantly?
By 'good Christians' I understand heretics.
About 25 years ago, I was living in Montaillou and one day in the month
of July, Alazais, the wife of Bernard Ribas of Montaillou knocked on my
door. I went to see what she wanted. She said that she wanted vinegar. I
ordered it to be given to her. She then said that she did not want any,
but that she wished to speak to me. I said that I could not and she left.
The same day she came back to my house and knocked on the door. I sent to
know what she wanted and she said that her daughter was sick and asked me
to come down to her house, because her daughter wished very much to see
me. I said to her that I could not come down to her house, because it was
only a short time since I had come from childbed. This Alazais came again
to my house, the same day, asking and supplicating that I would come to
see her daugher, which I did not wish to do.
The same day, I had made a "re-dyed" candle for the church of
Saint Marie de Carnesses (church of Montaillou, pilgrimage destination -
the candle is for the rite of purification after childbirth - editor's note).
I called for a woman who lived with the rector of Montaillou, Pierre d'Espéra
(this woman was from Limbrassac) and we went together to the church. In
the descent from Montaillou, we met this Alazais who was driving 2 geese;
she asked me to come to her house to see her daughter Guillemette (the wife
of Pierre Clergue of Montaillou). I said that I could not go, and she said
that her brother Prades Tavernier was there and wished to speak with me
because Stephanie, the wife of Guillaume Arnaud of Châteauverdun,
had been charged with a message that he wished to give to me.
But since it was well known that Prades Tavernier had left the country with
Stephanie to travel to the heretics, I asked Alazais to leave me, because
I did not wish to talk to Prades. She left me then and I did not see Prades
Tavernier nor speak to him after he departed the country with Stephanie.
About 21 years ago, about one year after the death of my husband, I wished
to go to confess at the church of Montaillou during Lent. When I was there,
I went to Pierre Clergue, the rector, who listened to confessions behind
the altar of Saint Mary. As soon as I had kneeled down before him, he embraced
me, saying to me that there was no other woman in the world that he loved
so much as me. In my stupefaction I left without being confessed.
Later, towards Easter, he came to visit me several times, and asked me to
give myself to him. I said to him one day when he was soliciting me in my
own home that I would rather give myself to 4 men than to one priest, because
I had heard that a woman who had been known carnally by a priest could not
see the face of God. To which he responded that I was stupid and ignorant,
because the sin was the same for a woman to be known by her husband or by
any other man, equally whether the man was her husband or a priest. It was
an even greater sin with a husband, he said because the spouse believed
she did not sin with a husband, but she had a conscience with other men.
The sin was therefore greater in the first case.
I asked him how he could talk thus, being a priest, because one said in
church that marriage had been instituted by God and that it was the first
sacrament, instituted by God between Adam and Eve, so that there would be
no sin when spouses knew one another. He replied "If it was God who
instituted marriage between Adam and Eve and if he created them, why did
he not guard them from sin?" I understood then that he was saying that
God did not create Adam and Eve and had not instituted marriage between
them. He added that the Church taught many falsehoods. The ecclesiastics
said this, because they were not inspired by respect or fear. Indeed, in
part the Gospel and the Pater, and all the other texts of Scripture were
"affitilhas", a word that one uses in the vulgar tongue to designate
words that one adds to what one has heard. I replied to him that because
of this the ecclesiastics plunged the people into error.
The 8th of August 1320, in the Chamber of the bishop's palace, before the
bishop and Gaillard of Pomiès.
Speaking of marriage, he said to me that many of the rules governing it
did not proceed from the will of God, who had not forbidden wedding one's
own full sister nor another blood relative, since in the beginning brothers
knew their sisters. But when many brothers had only one or two beautiful
sisters each one wished to have them. As a result there was bloodshed between
them and that is why the Church has forbidden a brother to know carnally
his sister or blood relative. But before God the sin is the same, whether
it concerns a stranger, a sister or another relative because the sin is
just as bad with a wife as with another, to the point where it is almost
greater between man and wife because one does not confess it and is united
without shame.
He added that marriage was perfect and accomplished when one person promised
his faith to another. What one does in Church to the spouses, such as nuptial
benediction was only secular pomp and had no value and had only been instituted
by the Church for the glory of this world.
He told me as well that a man and woman could commit freely any sort of
sin while they lived in the world and live according to their good pleasure.
It was sufficient to be received into the sect of the good Christians at
one's death to be saved and be absolved of all the sins committed in this
life. He said this was justified because Christ had said to his apostles
to leave father, mother spouse and children and all that they possessed
to follow Him, in order to have the kingdom of heaven. Peter replied to
Christ, "If we, who have left all and followed You, we have the kingdom
of heaven, what will be the fate of those who are sick and cannot follow
You?" The Lord replied to Peter that his "friends" would
come and impose their hands on the heads of the sick. The sick would be
cured, and, once cured, would follow him and have the kingdom of heaven.
These "friends of God" the rector said were the good Christians,
who are called heretics. The imposition of hands that they give to the dying
saves them and absolves them of all their sins.
To prove that it would be better for the world if brother were to marry
sister he told me "Look, we are four brothers. I am a priest and do
not wish to marry. If my brothers Guillaume and Bernard had wed Esclarmonde
and Guillemette, our sisters, our house would not have been ruined by having
to give them a dowry. Our house would have remained intact. With one woman
who could have entered into the house for Raimond, our brother, we would
have had enough spouses and our house would have been more rich. It is thus
better that the brother wed the sister or the sister the brother, because
when she leaves the paternal house with a large sum to wed a stranger the
house will find itself ruined."
With these arguments and many others, he influenced me to the point that
during the octave of Saints Peter and Paul I gave myself to him one night
in my house. This happened again often, and he saw me then during one and
a half years, coming to spend the night two or three times per week in my
house near the chateau of Montaillou. I myself went twice to his house,
to unite myself to him. He also knew me carnally one year on the night of
Christmas and he nevertheless said mass the next day, even though there
were other priests present.
That night of the Nativity, when he wished to have relations with me, I
said to him "How can you wish to commit such a grave sin on such a
holy night?" He replied that the sin of having commerce with a woman
was the same on the night of the Birth of the Saviour as on any other night.
Since, both at that time and others, he said mass the next day after having
known me the preceding night, without being confessed (because there was
no other priest,) I often asked him how he could celebrate mass after having
committed such a sin the preceding night. He replied that the sole valid
confession is that which one makes to God, who knows the sin before it is
committed and who alone can absolve it. But the confession that one makes
to a priest who does not know it until the moment it is spoken and who has
no power to absolve is worth nothing and is only done for the pomp and ostentation
of the world. Because God alone can absolve sins, man does not have the
power.
He added that I ought not confess the sin which I committed with him to
another priest, but to God alone, who knew it and could absolve me, which
no man could do. To incite me to believe that neither the Sovereign pontiff
nor the other bishops nor the priests who depend on them have this power,
he alleged that St. Peter was not a pope in this life, but as soon as he
had died his bones were thrown into a pit where they remained for a number
of years. When they were discovered they were washed and placed on the throne
on which the Roman pontiffs sat. Just as the bones of St. Peter did not
have the power to absolve when they were enthroned and made apostolic, neither
Peter, who had become "apostolic" nor the Roman pontiffs who had
been made Popes on that throne could absolve. Only the good Christians who
suffered persecutions and death, like Saints Lawrence, Stephen and Bartholemew,
could absolve, but not the bishops nor the priests subject to the Roman
church, who were heretics and persecutors of the good Christians. God had
taken this ability from them and retained it for Himself and transmitted
it only to the good Christians whom he had known and announced in advance
would suffer persecution.
I asked him then, if the confession made to priests was worth nothing, and
they had no power to absolve, why he himself heard confessions, made absolution
and imposed penances. This priest told me that it was necessary for him
and the other priests to act thus, even though it was worth nothing, because
without it they would lose their revenues, and no one would give them anything
if they did not do as the Church prescribed.
But only the good Christians and those who were received by them after having
adored them could absolve other men of their sins. And it was not necessary
for those who wished to be absolved by them to confess to them, it sufficed
to give oneself to God and to the good Christians, and they would absolve
them solely by the imposition of hands.
He told me all this and what follows at my house, from time to time near
a window which looked over the road, during which time I deloused his head,
sometimes by the fire, sometimes when I was in bed. We guarded against being
heard by others when we talked of this subject. I do not recall well if
Sibille my servant, the daughter of Arnaud Teisseyre of Montaillou, who
became the concubine of Raimond Clergue, heard anything.
This priest told me that God had only created spirits, those which can neither
be corrupted or destroyed, because the world of God would live eternally.
But all the bodies which one sees and one senses, that is to say the sky
and the earth and all that is found therein, with the sole exception of
spirits, these were created by the devil, who rules the world. Because it
was he who made them all - he who could not make anything stable and solid
- these things are the prey of corruption.
He told me one time that God in the beginning made a man who talked and
walked. Upon seeing this man, the devil made the body of another man, who
could not walk or talk. God said to him "Why do you not make your man
the sort who can walk and talk?" The devil replied that he could not,
and asked God to make his man walk and talk. God replied that he would do
so willingly, since what he would put in this man would be from Him, God.
The devil replied that he would like that. God then breathed into the mouth
of the man that the devil had made and this man began to walk and talk.
Because of this, the spirit of man is from God and the body is from the
devil.
He told me also that God had made all the spirits of heaven and that these
spirits sinned by the sin of pride, wishing to be equal to God. By reason
of this sin they fell from the sky through the air and onto the earth. They
dwell and penetrate into the bodies they meet, indiscriminately, whether
into the bodies of brute beasts or the bodies of men. And these spirits
who are in the bodies of brutes are also endowed with reason and knowledge
just as those in human bodies, except that they cannot talk when they dwell
in the bodies of brute beasts. And the fact that the spirits who are in
the bodies of brutes are endowed with reason and knowledge can be seen because
they flee what is noxious to them and seek what is profitable. This is why
it is a sin to kill such a brute beast or a man, because each one as well
as the other has a spirit endowed with reason and understanding. He said
also that it was necessary for these spirits to enter into a human body
to do penance for this sin of pride and that this must be done before the
world is finished. It is only in human bodies, he said, that the spirits
can do penance for this sin. They cannot do it in the bodies of brute beasts.
He told me also that if these spirits who have thus sinned can enter into
the body of a good Christian they rejoice greatly because when they leave
that body they will return to the sky from which they fell. If they have
not entered into the body of a good Christian, but into another man or another
woman, when they leave the body, they enter, if they can, into the body
of another man or woman and so on up to nine bodies (if they do not enter
into the body of a good Christian man or woman).
But, if in these nine bodies which they enter successively there is not
the body of a good Christian man or woman, upon leaving the ninth body they
are totally lost and can never more do penance. He told me that all this
is true in a general manner, but when spirits who consent to the betrayal
of Christ, as was the case of Judas and other Jews, leave their bodies,
they are immediately lost and cannot do penance later. They will no longer
enter into human bodies to do penance. But those who were present at the
betrayal of Christ, without consenting, enter into nine bodies, like the
others.
This priest told me also that only those spirits who enter into the body
of good Christians will be saved and no others, whether Christian, Jew or
Saracen. According to what he said, all the good Christians, those who adore
them, believe in them and enter into their sect will be saved. And he said
his mother Mengarde was saved, because she had done much good to the good
Christians, and na Roqua and Raimond Roché her son, who were imprisoned
for a while because of heresy, drew all their subsistence from her house.
His mother did so much good for these two because they were heretics and
believers.
This priest told me also that those spirits who were in the heavens and
sinned in rebelling against God divided themselves - certain ones of them
plotted and rebelled against God and those were the first to leave the heavens.
Their sin was as grave as hell and they are demons. But there were other
spirits who did not plot the revolt against God nor rebelled overtly, but
who wished to follow those who engineered this revolt. These ones fell onto
the earth and into the air and are incorporated into the bodies of men and
animals, do penance and are saved or damned, as was said previously.
He told me also that the good Christians do not believe that God can make
the seeds of those things born on the earth increase, bloom and multiply.
If this was so, God would also be able to make a seed grow as well on bare
rock as in arable soil and seeds thrown on the rock would grow just as well
as those thrown into the soil. But this happens, he said because the earth
is fertile, and God intervenes in no way.
He told me also that the good Christians do not believe that Christ took
human flesh from the holy Virgin, nor that he descended to take human flesh
from her, because before Saint Mary was born, Christ existed for all eternity.
He only hid himself (s'adombra) in the blessed Mary, without taking anything
from her. Explaining this word (adombration) this priest told me that the
wine in the tun is within its shadow without taking anything from it, but
is merely contained. Just so Christ dwelled in the Virgin Mary, without
taking anything from her, but was simply in her as the contained is within
the container.
He told me also that Christ, although he dined with his disciples, never
ate or drank, although it seemed as if he did so.
He told me also that since the outrage of crucifixion was performed on Christ
on the cross, no one should adore or venerate the cross.
He told me also that to swear falsely on the Gospels was not a sin, but
only to swear falsely by God.
He told me that the church of God exists only where there is a good Christian,
because he is the Church of God, but anywhere else there is no Church of
God and the other men are not the Church of God.
He told me also that when the good Christians are burned for their faith,
they are martyrs of Christ.
He told me also that when these good Christians have received someone into
their sect, they should afterwards neither eat nor drink, except cold water,
and, when these people then die of starvation, they will be the saints of
God.
He told me also that the fire in which the good Christians were burnt did
not make them suffer, because God assisted them so that they would not suffer
the fire nor have great pain.
The said Raimond Roussel told me of a man who was gravely ill, when a priest
came to him and asked if he wished to see and receive the body of the Lord.
This man replied that he wished to see the body of the Lord more than anything
else in the world. This priest went to seek the body of the Lord and bring
it to this sick man. He took it out of its case and held it in his hands,
showing it to the sick man and asked him about the articles of faith, especially
if he believed that this was indeed the body of Christ. The ill man, indignantly
replied to the priest "You stinking villainous churl, if that which
you hold were the body of Christ, and even if it was as big as a large mountain,
you and your fellow priests would have long since eaten it!" And he
refused to receive the body of the Lord.
Pierre Clergue, the rector told me that this world here, which the devil
made, grows corrupt, dwindles to nothing and will destroy itself entirely,
but before that happens, God will reassemble his friends and draw them to
himself, so that they will not see the tumult that there will be at the
end and destruction of the world.
When I left the country of Alion to contract marriage with my second husband,
Otho Lagleize of Dalou, this rector told me that he was displeased that
I was going down to the low country, because I could never save my soul
there, since no one would dare henceforth to speak to me of the good Christians
or to come see me to save my soul. I was going to live with wolves and dogs,
of which, he said, none will be saved. He called dogs and wolves all the
Catholics who were not of the sect of the good Christians.
He told me as well that if one day my heart inclined me to be received in
the sect of the good Christians, that I should let him know at once, because
he would see to it that there was a good Christian to receive me into the
sect and save my soul. I told him that I did not wish to be received into
such a sect, but that I wished to be saved in the faith where I found myself,
citing my sister Gentille, who used this phrase first.
And these heretical arguments continued between us during approximately
two years, and this priest taught me all of this.
-----These errors and these heresies that the rector of the church
of Montaillou, Pierre Clergue, told you and taught you, did you believe
them and do you still believe them?
Last year, when I left the country of Alion (Montaillou), from Easter until
the following August, I believed these errors plainly and perfectly to the
point where I would not hesitate to undergo any pain for their defense.
I believed that they were true, as taught by this priest, who, because he
was a priest, I believed to speak to truth. But when I was at Crampagna
with my second husband and I heard the preaching of the Preachers (Dominicans)
and the Minors (Franciscans), and I dwelt among faithful Christians, I abandoned
these errors and heresies and I confessed to the tribunal of penance to
a Franciscan of the convent of Limoux, in the church of Our Lady of Marseille,
where I had gone to see my sister Gentille, who lives in Limoux and was
the wife of the late Paga of Post. This confession I made 15 years ago and
for about 5 years I remained believing these heresies without confessing
them, though I confessed in that time other sins I had committed.
At the time when I believed in these heresies, I did not see (neither before
nor since) a heretic that I knew to be a heretic, although I believed them
to be the good men, because they suffered matyrdom for God and also because
of what this priest had taught me, that it was only in their sect that one
could be saved.
I have great regret at having heard these heretical remarks and more to
have believed these heresies and I am ready to undergo the penance which
my lord bishop would like to impose on me for this.
And since she had plainly avowed in the matter of heresy and sorcery,
as much concerning herself as concerning others, living or dead, that she
had great repentance at having committed this and wished to return to the
unity of the Church and the Catholic faith; that she demanded absolution
and was ready also to the the penance that my lord bishop would judge to
be good to impose on her by reason of the above mentioned faults.
For these reasons, my said lord bishop, having received from her the abjuration
of heresy and the promise under oath which follows according to the forms
of the Church, gave her the absolution of sentence that she had incurred
for the crimes of heresy and witchcraft, if she would plainly confess and
repent of that which precedes. Failing this, it was not the intention of
my lord bishop, as he told her, to absolve her of these charges. The said
Béatrice was commanded nevertheless, if she recalled in the future
anything concerning heresy, to bring forth her avowals as much against herself
as against others living or dead.
The tenor of this abjuration and this sworn statement under oath is the
following:
"I, Béatrice, appearing for questioning before you, Reverend
father in Christ my lord Jacques, by the grace of God bishop of Pamiers,
abjure entirely all heresy against the faith of our Lord Jesus Christ and
the Holy Roman Church, and all beliefs of heretics, of whatever sect condemned
by the Roman Church and especially the sect to which I held, and all complicity,
aid, defense and company of heretics, under pain of what is rightfully due
in the case of a relapse into judicially abjured heresy;
Item I swear and promise to pursue according to my power the heretics
of whatever sect condemned by the Roman Church and especially the sect to
which I held, and the believers, deceivers, aiders and abetters of these
heretics, including those whom I know or believe to be in flight by reason
of heresy, and against any one of them, to have them arrested and deported
according to my power to my said lord bishop or to the inquisitors of the
heretical deviation at all time and in whatever places that I know the existence
of the above said or any one of them.
Item I swear and promise to hold, preserve and defend the Catholic
faith that the Holy Roman Church preaches and observes.
Item I swear and promise to obey and to defer to the orders of the
Church, of my lord the bishop and the inquisitors, and to appear on the
day or days fixed by them or their replacements, at all times and in whatever
place that I receive the order or request on their part, by messenger or
by letter or by other means, to never flee nor to absent myself knowingly
or in a spirit of contumaciousness and to receive and accomplish according
to my power the punishment and the penance that they have judged fit to
impose on me. And to this end, I pledge my person and all my worldly goods.
After which, the same year as above, the 5th of March the said Beatrice
appeared for questioning before my said lord bishop and the religous person
Brother Jean de Beaune of the order of the Preachers, inquisitor of the
heretical deviation, in the kingdom of France appointed by the apostolic
Seat, in the chamber of the bishopry. Under faith of the oath taken by her,
she said and confessed that the extract of her deposition was sufficient
for the present case and asked for judgement to be passed according to these
facts and that she be shown mercy. And my lord bishop thus concludes the
present affair.
And my said lord bishop and inquisitor assigned to the said Beatrice a day
to hear definitive sentence concerning that which precedes, the Sunday following
8 of March before terce, in the house of the Preachers of Pamiers.
Made the year and date above, in the presence of the religious persons Brother
Gaillard de Pomiès, prior of the convent of the Preacher Brothers
of Pamiers, Arnaud du Carla, of the same convent, Brother Peter, compagnon
of my said lord inquisitor, David and Bernard de Centelles, monks of Fontfroide
of the order of Cîteaux and my lord Germain of Castelnau, archdeacon
of the church of Pamiers, witnesses for those convoked, and of us Guillaume
Peyre-Barthe, notary of my lord the bishop and Barthélemy Adalbert,
notary of the Inquisition, who assisted us in that which precedes and recited
it and wrote it.
And the Sunday assigned to the said Beatrice, she appeared in the cemetery
of Saint Jean Martyr de Pamiers, and was given sentence by my lords the
bishop and the inquisitor as follows: "Sachent tous, etc.". See
this sentence in the Book of sentence of the Inquisition.
And I, Rainaud Jabbaud, cleric of Toulouse, sworn to the service of the
Inquisition, have on the order of my lord the bishop, faithfully corrected
the above confessions against the original.
Note - Beatrice was condemned to the Wall on March 8, 1321. She lived to
see her sentence commuted to the wearing of double crosses on July 4, 1322.
English Translation © 1996 by Nancy P. Stork.