tinctive intolerance of the people. The civil authorities of the
day shared this hatred, and proved it either by sending heretics to
the stake themselves, or allowing the people to do so. As Lea has
said "The practice of burning the heretic alive was thus not the
creation of positive law, but arose generally and spontaneously, and
its adoption by the legislator was only the recognition of a popular
custom."[1] Besides, the sovereign could not brook riotous men who
disturbed the established order of his dominions. He was well aware
that public tranquillity depended chiefly upon religious principles,
which ensured that moral unity desired by every ruler. Pagan
antiquity had dreamed of this unity, and its philosophers,
interpreting its mind, showed themselves just as intolerant as the
theologians of the Middle Ages.

[1] Lea, op. cit., vol. i, p. 222.

"Plato," writes Gaston Boissier, "in his ideal Republic, denies
toleration to the impious, i.e., to those who did not accept the
State religion. Even if they remained quiet and peaceful, and carried
on no propaganda, they seemed to him dangerous by the bad example
they gave. He condemned them to be shut up in a house where they
might learn wisdom (_sophronisteria_)--by this pleasant euphemism he
meant a prison--and for five years they were to listen to a discourse
every day. The impious who caused disturbance and tried to corrupt
others were to be imprisoned for life in a terrible dungeon, and
after death were to be denied burial."[1] Apart from the stake, was
not this the Inquisition to the life? In countries where religion and
patriotism went hand in hand, we can readily conceive this
intolerance. Sovereigns were naturally inclined to believe that those
who interfered with the public worship unsettled the State, and their
conviction became all the stronger when the State received from
heaven a sort of special investiture. This was the case with the
Christian empire. Constantine, towards the end of his career, thought
himself ordained by God, "a bishop in externals,"[1] and his
successors strove to keep intact the deposit of faith. "The first
care of the imperial majesty," said one of them, "is to protect the
true religion, for with its worship is connected the prosperity of
human undertakings."[2] Thus some of their laws were passed in view
of strengthening the canon law. They mounted guard about the Church,
with sword in hand, ready to use it in her defence.

[1] Euse