Thus, by a kind of intellectual sleight of hand, it becomes possible to blame the Jews not only for the Catharists
but also for their inquisitors.
This includes the story of Peter Martyr, a Dominican from Verona who preached against heresy and was assassinated by Catharist
heretics in 1252.
Perhaps the least satisfying section is chapter 5, a reconstruction of Catharist belief.
Similarly, although Lansing proposes to place her Cathars in social and political context, the shortcomings of the local records are well illustrated by her ability to identify only three Cathars as from merchant families (really only two, since one of these was guilty through his son), a result which nevertheless helps to support the conclusion that Catharist ideas of self-restraint appealed to rising commercial classes.
Lambert and Barber agree on the origin and spread of Catharist dualism.
Both authors discuss the Catharist revival of the late thirteenth and early fourteenth centuries, accenting different aspects of it, and both offer epilogues on the later legacies of Catharism.