That resistance had not been in the name of heresy against Catholicism, but only in defence of some measure of toleration from the State to the heretical bodies. Tolerance was not even expressly stated as the motive of those who resisted the Crusade, but only implied by their conduct. The point is worth noting. Not one of the southern lords who resisted the Crusade was himself a heretic. None of them, except Raymond Roger of Foix, was ever proved to have so much as taken any particular interest in heresy as a fad, an object of curiosity. Pedro of Aragon was the Pope’s vassal and “First Standard Bearer of the Church.” Raymond VI of Toulouse had been all his life a Catholic, and died with all the consolations of religion, having on the morning of his sudden death gone twice to the church of La Daurade in Toulouse to pray. After his death the honour of burying his remains was disputed for years between the Parish of St. Sernin and the Knights Hospitallers of Toulouse. Those who resisted the Crusaders fought so that they might not be compelled to suppress the heretics among whom they lived, and especially that they might not be deprived of power and possessions by North Frenchmen who came to seize their lands in perpetuity as a reward for bringing about suppression of heresy. Nowhere else in Europe was there regular armed opposition. In Italy, which was (after Languedoc) the stronghold of mediæval Manicheanism, the heretics of Orvieto had caused a riot and the assassination of a zealous Catholic magistrate in 1199-1200. In Viterbo, a few years later, the citizens elected certain heretical magistrates, and it needed harsh words from Innocent before they would consent to disqualify them. But compared to the Albigensian business this was child’s play. In Languedoc the battle was fought and won. But in order to hold a country it is necessary not only to conquer it, but also to organize it. After the conquest force is no longer needed on a large scale, it still plays its part, but only in the enforcement of decisions arrived at by some form of law. And although force plays a greater part in the conflicts of ideas than is theoretically admitted nowadays, nevertheless it is not the chief instrument of those conflicts. The chief instrument is, of course, persuasion. At the end of the Albigensian war there was no longer organized opposition in Europe to the enforcement of judicial decisions against heresy, and these judicial decisions were made by the Inquisition. Meanwhile, before the fighting had ceased, there were already in existence two powerful new bodies organized for the use of persuasion in the cause of the Church, the Dominicans and the Franciscans, who may be grouped as the Mendicant Orders.