In 1184, at the Diet of Verona, the “Holy Roman” Emperor, Frederic Barbarossa, and the short-lived Pope Lucius III, had conferred on heresy. Although in disagreement about many important matters, they seem to have agreed perfectly about the treatment of heretics. They published a joint decree. The Pope on his side directed that the bishops, who had always had jurisdiction in matters of heresy, should make, or cause to be made, an inquiry, or “inquisition,” into the possible existence of heresy in every parish where the presence of heretics was even suspected. Even those whose manner of living differed from that of the ordinary Catholic were to be questioned as to their faith. The accused were to be tried in the episcopal court and such as should be convicted (if they refused to “repent” and acknowledge their errors) were to be handed over to the secular authorities “in order that they may receive the punishment they deserve (animadversio debita).” This last formula was vague, perhaps intentionally so. All secular magistrates were to take an oath before the bishop that they would enforce the laws against heresy, and those who refused to act after having been duly called upon to do so were to be excommunicated. Furthermore, all Catholics were forbidden to do business with any city which might sustain a pro-heretical magistrate in failure to act. The Emperor, on his side, was not behindhand. He decreed that any magistrate excommunicated for refusal or neglect to proceed against heretics should lose his office and be debarred from accepting another. All those convicted, or to be convicted, of heresy were put under the imperial ban, which meant banishment, confiscation of goods, destruction of their houses, public infamy, debarment from office, &c. There is no explicit mention of the death penalty. “Animadversio” had meant death in ancient times, and the twelfth-century lawyer was apt to be both a great pedant and a great imperialist. Nevertheless, the formula had become vaguer. The other two enactments are those of secular princes, acting alone. Count Raymond V of Toulouse, he whom we have seen appealing to his suzerain Louis VII of France against heresy, at some time during his long reign of forty-six years (from 1148 to 1194) decreed not only banishment but also death by fire for heretics. Probably this was done in connection with Henry of Clairvaux’s mission which condemned Mauran, or with the short “Crusade” of 1181. What action, if any, was taken under it we do not know. In 1209 we shall find the municipality of Toulouse writing to Pope Innocent III to the effect that “many” heretics had been burnt under it. But we must remember that the letter was written when the city was threatened by Montfort and his Crusaders, and its magistrates were correspondingly anxious to make a case.