Anglo-Saxon countries; though here too it was known.

The other collections of canons, of Italian origin, compiled before the
10th century, are of importance on account of the documents which they
have preserved for us, but as they have not exercised any great
influence on the development of canon law, we may pass them over.

In Gaul.

Quesnel collection.

The Dionysio-Hadriana did not, when introduced into Gaul, take the place
of any other generally received collection of canons. In this country
the Church had not been centralized round a principal see which would
have produced unity in canon law as in other things; even the political
territorial divisions had been very unstable. The only canonical centre
of much activity was the Church of Arles, which exercised considerable
influence over the surrounding region in the 5th and 6th centuries. The
chief collection known throughout Gaul before the Dionysio-Hadriana was
the so-called collection of Quesnel, named after its first editor.[6] It
is a rich collection, though badly arranged, and contains 98
documents--Eastern and African canons and papal letters, but no Gallic
councils; so that it is not a collection of local law. We might expect
to find such a collection, in view of the numerous and important
councils held in Gaul, but their decisions remained scattered among a
great number of collections none of which had ever a wide circulation or
an official character.

Councils.

It would be impossible to enumerate here all the Gallic councils which
contributed towards the canon law of that country; we will mention only
the following:--Arles (314), of great importance; a number of councils
in the district of Arles, completed by the _Statuta Ecclesiae antiqua_
of St Caesarius;[7] the councils of the province of Tours; the
assemblies of the episcopate of the three kingdoms of the Visigoths at
Agde (506), of the Franks at Orleans (511), and of the Burgundians at
Epaone (517); several councils of the kingdoms of the Franks, chiefly at
Orleans; and finally, the synods of the middle of the 8th century, under
the influence of St Boniface. Evidently the impulse towards unity had to
come from without; it began with the alliance between the Carolingians
and the Papacy, and was accentuated by the recognition of the _liber
canonum_.

In Spain.

The Hispana.

In Spain the case, on the contrary, is that of a strong centralization
round the see of Toledo. Thus