we do not need to examine just now. The old national gods fell, as those of the Romans did also, which were only attached to the narrow limits of the city of Rome. The desire to make the empire a world-empire, by means of a world-wide religion, is clearly shown in the attempts to provide recognition and altars in Rome for all the respectable foreign gods, next to the indigenous ones. But a new world-religion was not to be made in this fashion by imperial decrees. The new world-religion, Christianity, had already arisen in secret by a mixture of combined oriental religions, Jewish theology and popularized Greek philosophy and particularly Stoic philosophy. We must first be at the pains to discover how it originally made its appearance, since its official form as it has come to us is merely that of a State religion, and this end was achieved through the Council of Nice. Enough, the fact that after two hundred and fifty years it was a state religion shows that it was a religion answering to the circumstances of the times. In the Middle Ages it showed itself clearly. In proportion as feudalism developed it grew into a religion corresponding with it, with a hierarchy corresponding to the feudal. And when the rule of the bourgeois came in, it developed into Protestant heresy in antagonism to feudal Catholicism, at first in the South of France, among the Albigenses at the time of the highest growth of the free cities. The Middle Ages had annexed all the surviving forms of ideology, philosophy, politics and jurisprudence, to theology as subordinate parts of theology. It constrained, therefore, all social and political movement to assume a theological form; finally, to the minds of the masses stuffed with religion it was necessary to show their interests in religious guise, in order to raise a tremendous storm. And as the rule of the bourgeois from the beginning brought into being an appendage of propertyless plebeians, with day laborers and servants of all sorts, without any recognized position in their cities, the forerunners of the later proletarians, so the heresy was very early subdivided into a moderate one, on the part of the citizens, and a plebeian revolutionary one, which was an abomination to the bourgeois heretics.