period only these written documents bear the name of "law" (_leges romanorum_; _leges barbarorum_), and at least the tacit consent of the people seems to have been required for these collections of laws, in accordance with an axiom laid down in a later capitulary; _lex fit consensu populi et constitutione regis_. It is noteworthy, too, that in the process of being drawn up in Latin, most of the _leges barbarorum_ were very much Romanized. In the midst of this diversity, a certain number of causes tended to produce a partial unity. The capitularies, which had in themselves the force of law, when there was no question of modifying the _leges_, constituted a legislation which was the same for all; often they inflicted corporal punishment for grave offences, which applied to all subjects without distinction. Usage and individual convenience led to the same result. The Gallo-Romans, and even the Church itself, to a certain extent, adopted the methods of trial introduced by the Germans, as was likely in a country relapsing into barbarism. On the other hand, written acts became prevalent among the barbarians, and at the same time they assimilated a certain amount of Roman law; for these acts continued to be drawn up in Latin, after Roman models, which were in most cases simply misinterpreted owing to the general ignorance. The type is preserved for us in those collections of _Formulae_, of which complete and scientific editions have been published by Eugene de Roziere and Carl Zeumer. During this period, too, the Gallican Church adopted the collection of councils and decretals, called later the _Codex canonum ecclesiae Gallicanae_, which she continued to preserve. This collection was that of Dionysius Exiguus, which was sent to Charlemagne in 774 by Pope Adrian I. But in the course of the 9th century apocryphal collections were also formed in the Gallican Church: the False Capitularies of Benedictus Levita, and the False Decretals of Isidorus Mercator (see DECRETALS).