Study was not regarded in the same way by the Friar as it was by the monk. To the monk, study or labour was enjoined as a means for bringing about a subjugation of human passions, or as an occupation for hours that would otherwise be spent in idleness; the extent to which they became teachers arose out of the exigencies of the times. "Officium monachi non docentis sed plangentis." The aim of the monk was simply the salvation of his own soul; for the outside world he disclaimed duty or responsibility. Seclusion and separation from all but the members of his own community, were regarded as the great instruments by which his object was to be achieved. To the friar christianity appeared as a means by which the regeneration of society could be effected. Hence the cause of the difference in the attitude towards education. It was not an occupation for idle hours, or a prophylactic against temptation, but a means by which a power to influence the minds of men could be acquired. Particularly was this true of the Dominicans. The immediate purpose of their Order was resistance to the Albigensian heresy. "Hence it was natural that Dominic should have looked to the universities as the most suitable recruiting ground for his Order; to secure for his preachers the highest theological training that the age afforded, was an essential element of the new monastic ideal."[574] It was not, however, long before the Franciscans also found it necessary to go to the universities for additions to their ranks. Within thirty-five years of the death of their founder, the Franciscans had become as conspicuous for intellectual activity as the Dominicans, and, for the next two hundred years, the intellectual history of Europe is bound up with the divergent views of these great Orders. In 1224 the Franciscans opened a school at Oxford, which served as a centre from which teachers went all over England; in the following year, they also opened a school at Cambridge. It is stated that, prior to the Reformation, there were sixty-seven Franciscan professors at Oxford, and seventy-three at Cambridge.[575] Mr. A. G. Little has investigated the educational organisation of the Mendicant Friars in this country.[576] He points out that the absence of authentic materials will probably make it for ever impossible accurately to give the history of the Mendicant Orders in England. The available sources consist only of "a few chronicles, a few letters, the general constitution of the Orders, the Acts of the General Chapters, the registers of the general masters, and the Acts of the provincial chapters of other provinces."[577] The general system of education in vogue among the Mendicant Orders was developed before 1305.[578] This was established in England in 1335, when the General Chapter held at London in that year decreed that provincial priors and chapters in their respective provinces should provide "de studiis theologie, philosophie, naturalium et artium."[579]