You are correct! While Occitania was the heartland of Catharism, and the troubadours were active in that region during the same period, the vast majority of troubadours were NOT Cathar converts.

Here's why and a list of prominent troubadours who were not Cathar, along with a brief explanation:

Why most troubadours were not Cathar:

• Courtly Love vs. Cathar Doctrine: The core themes of troubadour poetry – courtly love (fin'amor), chivalry, feudal loyalty, and often explicit references to the Virgin Mary and traditional Catholic saints – were fundamentally at odds with Cathar asceticism, dualism, and rejection of the material world and Catholic sacraments. Catharism viewed the material world as evil, marriage as fornication, and procreation as undesirable, which conflicted directly with the often sensual and worldly themes of troubadour poetry.
• Patronage: Troubadours relied heavily on the patronage of the nobility, many of whom, while sometimes tolerant of Catharism or even politically aligned with those who were, ultimately remained Catholic or returned to Catholicism, especially after the Albigensian Crusade. Openly espousing Catharism would have jeopardized their livelihoods and safety.
• Social Status: Troubadours often mingled with both secular lords and powerful clerics. While some might have been sympathetic to reformist ideas or critical of clerical corruption (themes occasionally found in sirventes or satirical poems), this doesn't equate to Cathar belief.
• Lack of Evidence: For the vast majority of troubadours, there is simply no historical evidence (biographies, condemnations, or internal poetic references) to suggest they were Cathars. Conversely, those few individuals who were accused or known to be Cathar are clearly identified in historical records.

Prominent Occitan Troubadours (who were NOT Cathar):

It's actually easier to list the few troubadours suspected of Cathar sympathies than the many who were not. Here are many of the most famous and influential troubadours, none of whom are known to have been Cathar, and whose works generally reflect traditional Christian or secular viewpoints:

1. Guilhem IX, Duke of Aquitaine (William IX of Aquitaine): Considered the first troubadour. His poetry is famously bawdy and secular, with no hint of Catharism.
2. Jaufré Rudel: Known for his concept of "amor de lonh" (love from afar). His works are romantic and lyrical, not theological.
3. Marcabru: One of the earliest and most influential troubadours, known for his moralistic and often misogynistic sirventes. While he criticized false love and immorality, his critiques were within a conventional Christian moral framework, not a Cathar one.
4. Bernart de Ventadorn: Perhaps the most famous exponent of courtly love, whose poems are filled with longing and devotion to the lady, entirely within the bounds of secular courtly tradition.
5. Peire Vidal: Known for his adventurous life and exaggerated self-promotion, his poetry is typical of courtly love, adventure, and praise.
6. Raimbaut de Vaqueiras: A warrior-poet who served various lords in Italy and the Levant. His work is very much in the courtly and chivalric tradition.
7. Giraut de Bornelh: Often called the "master of the troubadours" (maestre dels trobadors). He engaged in complex poetic debates and developed various forms, but his themes are generally secular courtly love.
8. Bertran de Born: A lord and warrior known for his warlike sirventes that encouraged conflict and lauded feudal martial values. His interests were entirely political and military.
9. Folquet de Marselha (Folquet of Marseille): This is an interesting case. He was a troubadour who later became a fervent Catholic Cistercian monk, then Abbot of Le Thoronet, and eventually Bishop of Toulouse. In this latter role, he became a fierce opponent of Catharism and a key figure in the Albigensian Crusade and the Inquisition. His troubadour works show no Cathar influence, and his later life directly contradicts it.
10. Aimeric de Peguilhan: A prolific troubadour whose work spans many genres, all within the mainstream courtly tradition.
11. Guiraut Riquier: Often considered the last of the classical troubadours, writing into the late 13th century. His work is highly refined and formal, reflecting the changing poetic landscape and showing no Cathar leanings.
12. Sordello da Goito: An Italian troubadour who wrote in Occitan, famous for being mentioned by Dante. His work is primarily courtly and political.

The Few Who Might Have Had Sympathies (but not necessarily converts):

It's important to differentiate between sympathy for reform, criticism of the Church, or a family connection, and actual conversion to Catharism as a credens (believer) or perfectus (perfect one).

• Pechart de Trencavel: A minor troubadour from the powerful Trencavel family, some of whom were indeed sympathetic to Catharism or even Cathars. However, his own poetic output does not necessarily confirm his personal belief, though his family context is relevant.
• Gaucelm Faidit: While not a Cathar, he was known for being somewhat bohemian and a critic of society, but there's no evidence of Cathar belief.

In summary, the troubadour movement was a secular poetic tradition focused on earthly love, feudal society, and chivalry. While it flourished in an area where Catharism was present, their core tenets and themes were largely incompatible, and most troubadours remained outside the Cathar faith.

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Regles de Francesc d'Asis

Sant Francesc d'Assís va escriure diverses "Regles" al llarg de la seva vida per guiar la vida dels seus frares. No hi ha tres "regles" independents, sinó més aviat tres etapes o versions de la Regla, de les quals l'última és la definitiva i més coneguda.

Les tres "Regles" principals de Francesc d'Assís es refereixen a les etapes de desenvolupament de la Regla que va escriure per a l'Orde dels Frares Menors:

1. La "Primera Regla" o "Regla no butllada" (1221): Aquesta va ser una versió anterior i més llarga de la Regla. No va ser aprovada formalment per la cúria papal mitjançant una butlla papal (d'aquí "no butllada"). Era més aviat una col·lecció d'escrits de Francesc, amb nombroses cites de l'Evangeli, que expressaven la seva visió original de la vida franciscana. Era molt idealista i menys estructurada legalment.

2. La "Regla butllada" (1223): Aquesta és la Regla definitiva i la que està en vigor per als Frares Menors (franciscans). Va ser redactada per Francesc amb l'ajuda del cardenal Ugolino (futur papa Gregori IX) per donar-li una forma jurídica més concisa i que pogués ser aprovada oficialment per la Santa Seu. Va ser aprovada pel papa Honori III mitjançant la butlla Solet annuere el 29 de novembre de 1223. Aquesta Regla és molt més breu i concisa que la "Regla no butllada". Els seus principis fonamentals són:

   • Observar el Sant Evangeli de Nostre Senyor Jesucrist: Aquest és el cor de la Regla. Francesc volia que els seus frares visquessin l'Evangeli de manera literal i radical.
   • Viure en obediència: Els frares han de prometre obediència al Papa i als seus superiors, i entre ells.
   • Sense res de propi (pobresa radical): Aquest és un dels pilars del carisma franciscà. Els frares no poden posseir res individualment ni col·lectivament, depenent de la providència i de la caritat per a les seves necessitats.
   • En castedat: Els frares han de viure en celibat.

3. El "Testament" de Sant Francesc (1226): Encara que no és una "Regla" en el sentit canònic, el Testament de Francesc és un document crucial per entendre la seva voluntat i el seu esperit per a l'Orde. Escrit poc abans de morir, Francesc reafirma la importància de la pobresa, la vida evangèlica, la humilitat, el respecte pels sacerdots i el treball manual, i demana als frares que no facin glosses ni interpretacions de la Regla. Molts el consideren la seva última voluntat espiritual per a l'Orde.

Així doncs, quan es parla de les "regles" de Francesc, sovint es fa referència a aquestes tres etapes del seu llegat escrit per a l'Orde. La Regla Butllada de 1223 és la que oficialment governa la vida dels Frares Menor