The struggle of Abelard with the Church of Northern France and the crusade against the Albigensians in Southern France are divided by much more than diversity and contrast; there is an abyss between them.  In their religious condition, and in the nature as well as degree of their civilization, the populations of the two regions were radically different.  In the north-east, between the Rhine, the Scheldt, and the Loire, Christianity had been obliged to deal with little more than the barbarism and ignorance of the German conquerors.  In the south, on the two banks of the Rhone and the Garonne, along the Mediterranean, and by the Pyrenees, it had encountered all manner of institutions, traditions, religions, and disbeliefs, Greek, Roman, African, Oriental, Pagan, and Mussulman; the frequent invasions and long stay of the Saracens in those countries had mingled Arab blood with the Gallic, Roman, Asiatic, and Visigothic, and this mixture of so many different races, tongues, creeds, and ideas had resulted in a civilization more developed, more elegant, more humane, and more liberal, but far less coherent, simple, and strong, morally as well as politically, than the warlike, feudal civilization of Germanic France.  In the religious order especially, the dissimilarity was profound.  In Northern France, in spite of internal disorder, and through the influence of its bishops, missionaries, and monastic reformers, the orthodox Church had obtained a decided superiority and full dominion; but in Southern France, on the contrary, all the controversies, all the sects, and all the mystical or philosophical heresies which had disturbed Christendom from the second century to the ninth, had crept in and spread abroad.  In it there were Arians, Manicheans, Gnostics, Paulicians, Cathars (the pure), and other sects of more local or more recent origin and name, Albigensians, Vaudians, Good People and Poor of Lyons, some piously possessed with the desire of returning to the pure faith and fraternal organization of the primitive evangelical Church, others given over to the extravagances of imagination or asceticism.  The princes and the great laic lords of the country, the Counts of Toulouse, Foix, and Comminges, the Viscount of Beziers, and many others had not remained unaffected by this condition of the people:  the majority were accused of tolerating and even protecting the heretics; and some were suspected of allowing their ideas to penetrate within their own households.  The bold sallies of the critical and jeering spirit, and the abandonment of established creeds and discipline, bring about, before long, a relaxation of morals; and liberty requires long time and many trials before it learns to disavow and rise superior to license.  In many of the feudal courts and castles of Languedoc, Provence, and Aquitaine, imaginations, words, and lives were licentious; and the charming poetry of the troubadours and the gallant adventures of knights caused it to be too easily forgotten