The Nestorian heresy, I have said, gave less opportunity for doctrinal varieties than the heresy of Eutyches. Its spirit was rationalizing, and had the qualities which go with rationalism. When cast out of the Roman Empire, it addressed itself, as we have seen, to a new and rich field of exertion, got possession of an Established Church, co-operated with the civil government, adopted secular fashions, and, by whatever means, pushed itself out into an Empire. Apparently, though it requires a very intimate knowledge of its history to speak except conjecturally, it was a political power rather than a dogma, and despised the science of theology. Eutychianism, on the other hand, was mystical, severe, enthusiastic; with the exception of Severus, and one or two more, it was supported by little polemical skill; it had little hold upon the intellectual Greeks of Syria and Asia Minor, but flourished in Egypt, which was far behind the East in civilization, and among the native Syrians. Nestorianism, like Arianism[317:1] before it, was a cold religion, and more fitted for the schools than for the many; but the Monophysites carried the people with them. Like modern Jansenism, and unlike Nestorianism, the Monophysites were famous for their austerities. They have, or had, five Lents in the year, during which laity as well as clergy abstain not only from flesh and eggs, but from wine, oil, and fish.[317:2] Monachism was a characteristic part of their ecclesiastical system: their Bishops, and Maphrian or Patriarch, were always taken from the Monks, who are even said to have worn an iron shirt or breastplate as a part of their monastic habit.[317:3] 20.