The Prussians continued pagans in a great measure throughout this century. We read that eighteen missionaries sent out to labour among them were massacred. They seemed to have been among the last of the European nations to submit to the yoke of Christ. The noblest figure of the century in the West, in the annals of Christendom, was undoubtedly that of Anselm. He was born about the time of Al-Ghazali, and died in 1109. His life in many respects is a parallel to that of his contemporary. Both were theologians and both were mystics, seeking rest for their souls in withdrawing from the world and its allurements. Both were apologists for the Faith and opponents of infidelity and philosophy. Both exerted an immense influence by their writings as well as through teaching; and if Al-Ghazali sought the revival of religious life in Islam through his _Ihya_, Anselm gave employment to his active mind in writing his celebrated treatise “_Cur Deus Homo?_” Both of them refuted philosophers in their effort to establish the Faith. It is interesting to note in this connection that Anselm’s famous book is now used in Arabic translation by missionaries to Moslems, and that Al-Ghazali’s “Confessions” have been put into the hands of the English reader as a testimony of his sincerity and devotion. Both Anselm and Al-Ghazali lived and wrote under a deep consciousness of the world to come, the terrors of the judgment day, and the doom of the wicked. This also was characteristic of the times. To understand the time in which Al-Ghazali lived we must also remember that it was one of great literary activity under the Abbasside Caliphs of Bagdad and the Seljuk sultans. We have seen how rulers rewarded literary genius, established schools, and furthered education on religious lines. Arabic literature affords a galaxy of names during the latter half of the eleventh century in almost every department of Moslem learning.