than the Vaudois in reproving the church clergy and setting an example
of purity and unselfishness of life. But they also differed profoundly
from the church in matters of doctrine.

Upon the election of Otho as Emperor, in 1208, Germany and Rome were at
peace, and Pope Innocent III. found himself at liberty to devote some
attention to affairs in Southern France. He had already made some
efforts to oppose the growth of heresy: his first emissaries were unable
to produce the least effect and in 1208 he had sent Arnaut of Citeaux
and two Cistercian monks into Southern France with full powers to act.
Their efforts proved fruitless, because Philippe Auguste was no less
indifferent than the provincial lords, who actually favoured the [77]
heretics in many cases; the Roman Catholic bishops also were jealous of
the pope's legates and refused to support them. Not only the laity but
many of the clergy had been seduced: the heretics had translated large
portions of scripture (translations which still remain to us) and
constantly appealed to the scriptures in opposition to the canon laws
and the immorality of Rome. They had a full parochial and diocesan
organisation and were in regular communication with the heretics of
other countries. It was clear that the authority of Southern France was
doomed, unless some vigorous steps to assert her authority were speedily
taken. "Ita per omnes terras multiplicati sunt ut grande periculum
patiatur ecclesia Dei." [27] The efforts of St Dominic were followed by
the murder of the papal legate, Pierre de Castelnau, in 1208, which
created an excitement comparable with that aroused by the murder of
Thomas a Becket, thirty-eight years before, and gave Innocent III. his
opportunity. In the summer of 1209 a great army of crusaders assembled
at Lyons, and Southern France was invaded by a horde composed partly of
religious fanatics, of men who were anxious to gain the indulgences
awarded to crusaders without the danger of a journey overseas, and of
men who were simply bent on plunder. The last stage in the development
of the crusade movement was thereby reached: originally begun to recover [78]
the Holy Sepulchre, it had been extended to other countries against the
avowed enemies of Christianity. Now the movement was to be turned
against erring members of the Christian Church and in the terms of a
metaphor much abused at that period, the Crusader was not only to
destroy the wolf, but to drive