The Albigensian struggle brought the Papal, as distinguished from the Episcopal, Inquisition into being. Formerly the bishops had had sole jurisdiction in matters of faith. Naturally, their policy against heretics varied widely, so that, as we have seen in Chapter II, the secular government and even the local mob often acted on their own responsibility. Evidently the bishops were not in a position to deal with heresy on a large scale. Attempts to hold them to their work, such as the Imperial-Papal decree issued from Verona in 1184 (see Chapter II), remained dead letters. In Languedoc, where both local government and mob were unwilling to act, the local bishops did not even try to do anything. Accordingly, as we have seen, Arnaut Amalric and the other legates whose activities we have followed, were sent by Innocent III to deal with the situation by virtue of authority derived directly from himself as Pope without reference to the local bishops—quite in the spirit in which President Cleveland sent federal troops to quell the Chicago riots in 1894. Besides the need for a strong hand in Languedoc—the chief cause of the establishment of the Papal Inquisition—there was a second cause which helped to keep alive the newly founded institution even after military and political support of heresy in Languedoc had ceased. This second cause was the need felt for order and regularity. We have seen, in the first chapter, how order and right reason in all things were the goals of the fresh, buoyant spirit of the time, and how vast an event was the rediscovery of the Roman law, with its enormous logic. The intellectual appetites of newly-awakened Europe seized eagerly upon law as an object of study, at the same time that the practical necessities of an expanding, intensely “progressive,” society made the regular administration of law one of the chief concerns of statesmen. To such a generation, it was intolerable that so weighty a matter as that of variations from the faith should be dealt with haphazard. In justice to those accused of heresy, and to the Christian commonwealth as a whole—which our forefathers considered much more—the serious business of judgment in such cases deserved to be entrusted to the best qualified persons who could be found. Here were the Dominicans, and after them the Franciscans, learned in theology, independent of local prejudice, not apt to be terrified by local influence, men who had given up everything so that they might better serve the Church. Even though they shrank, as they sometimes did, from the heavy responsibilities, fatigues, and personal danger of acting as Inquisitors, the higher authorities of State and Church combined to draft them into the service.