Rumours of these discrepancies in religious ritual reached Rome, and accordingly a legate,[1] named Zanclus, was sent to Spain in 925 from John X. to inquire into matters of religion, and particularly into the ceremony of the mass, the opinion being prevalent at Rome that the mass was incorrectly performed according to the Gothic liturgy, and that false doctrines were taught. However, Zanclus found that the divergence was not sufficiently wide to warrant the suppression of the ancient ritual. It may be that the power of the Roman Church was not established so securely as to admit of an interference so unpalatable to the ancient church. She was content to bide her time; for such a standing witness to the primitive usage[2] of the Church against the innovations of the Roman See could not long be allowed to continue. Accordingly, we find that very soon after the fall of Toledo in 1085, the question of the old Gothic liturgy came up for discussion again. The Gothic and the Roman books were subjected, after the absurd fashion of the times, to two ordeals--by water and by fire; but in spite of the fact that the Gothic liturgy, thanks to its greater solidity and stronger binding, resisted both those elements incomparably better than its younger rival, and so, if the ordeal went for anything, should have been hailed victorious, the old native liturgy was partially suppressed at the bidding of the pope, and by the consent of the Spanish king Alfonso VI. of Leon,[3] and Sancho IV. of Aragon. Yet the Muzarabic Christians were loath to give up their customary liturgy, and it remained in use in several churches of Toledo till late in the fifteenth century. [1] Mariana, vi. 9. Pseudo-Luit. gives the legate the name of Marinus, and says he was sent in 932 to Basilius, Bishop of Toledo. [2] Cp. the monstrous way in which the Portuguese Roman Catholics, under Don Alexis de Menezes, destroyed the sacred books and memorials of the ancient Syrian Church on the Malabar coast in India. [3] And I. of Castile.