THE penal system codified by Innocent III was rather liberally interpreted in France and Italy. In order to make the French law agree with it, an oath was added to the coronation service from the time of Louis IX, whereby the King swore to exterminate, i.e., banish all heretics from his kingdom. We are inclined to interpret in this sense the laws of Louis VIII (1226) and Louis IX (April, 1228), for the south of France. The words referring to the punishment of heretics are a little vague: "Let them be punished," says Louis VIII, "with the punishment they deserve." "_Animadversione debita puniantur_. The other penalties specified are infamy and confiscation; in a word, all the consequences of banishment."[1] [1] _Ordonnances des roys de France_, vol. xii, pp. 319, 320. Louis IX re-enacted this law in the following terms: "We decree that our barons and magistrates ... do their duty in prosecuting heretics." "_De ipsis festinanter faciant quod debebunt_."[1] These words in themselves are not very clear, and, if we were to interpret them by the customs of a few years later, we might think that they referred to the death penalty, even the stake; but comparing them with similar expressions used by Lucius III and Innocent III, we see that they imply merely the penalty of banishment. [2] Ibid., vol. i, p. 51; Labbe, _Concilia_, vol. vii, col. 171. However, a canon of the Council of Toulouse in 1229 seems to make the meaning of these words clear, at least for the future. It decreed that all heretics and their abettors are to be brought to the nobles and the magistrates to receive due punishment, _ut animadversione debita puniantur_. But it adds that "heretics, who, _through fear of death_ or any other cause, except their own free will, return to the faith, are to be imprisoned by the bishop of the city to do penance, that they may not corrupt others;" the bishop is to provide for their needs out of the property confiscated.[1] The fear of death here seems to imply that the _animadversione debita_ meant the death penalty. That would prove the elasticity of the formula. At first it was a legal penalty which custom interpreted to mean banishment and confiscation; later on it meant chiefly the death penalty; and finally it meant solely the penalty of the stake. At any rate, this canon of the Council of Toulouse must be kept in mind; for we will soon see Pope Gregory IX quoting it. [1] D'Achery, _Spicilegium_, in-fol., vol. i, p. 711.