ist and the
saints the same religious services which they had formerly offered to
the statues of the gods" (p. 142). Libraries were formed in many of the
monasteries, and schools were opened, but apparently only for those who
intended to enter the monastic life; these, however, did not flourish,
for many bishops showed "bitter aversion" towards "every sort of
learning and erudition, which they considered as pernicious to the
progress of piety" (p. 144). "Greek literature was almost everywhere
neglected.... Philosophy fared still worse than literature; for it was
entirely banished from all the seminaries which were under the
inspection and government of the ecclesiastical order" (Ibid). The
wealth of the Church grew apace. "The arts of a rapacious priesthood
were practised upon the ignorant devotion of the simple; and even the
remorse of the wicked was made an instrument of increasing the
ecclesiastical treasure. For an opinion was propagated with industry
among the people, that the remission of their sins was to be purchased
by their liberalities to the churches and monks" (p. 146). "The monastic
orders, in general, abounded with fanatics and profligates; the _latter_
were more numerous than the _former_ in the Western convents, while in
those of the East the fanatics were predominant" (ibid). It was in this
century (A.D. 529) that the great Benedictine rule was composed by
Benedict of Nursia. The Council of Constantinople, A.D. 553, is reckoned
as the fifth general Council. It is said to have condemned the doctrines
of Origen, thus summarised by Mosheim:--"1. That in the Trinity the
_Father_ is greater than the _Son_, and the _Son_ than the _Holy Ghost_.
2. The _pre-existence_ of souls, which Origen considered as sent into
mortal bodies for the punishment of sins committed in a former state of
being. 3. That the _soul_ of Christ was united to the _word_ before the
incarnation. 4. That the sun, moon, and stars, etc., were animated and
endowed with rational souls. 5. That after the resurrection all bodies
will be of a round figure. 6. That the torments of the damned will have
an end; and that as Christ had been crucified in this world to save
mankind, he is to be crucified in the next to save the devils" (p. 151,
note). Among the various notabilities of this age none are specially
worthy attention, save Brethius, Cassiodorus, Gregory the Great,
Benedict of Nursia, Gregory of Tours, and Isidore of Seville. The
heresies of