The prevalence of such beliefs tells its own tale of the intellectual state of the clergy. They were ceasing in fact to be an intellectual class at all. The monasteries were no longer seats of learning. "I find in them," says Poggio, an Italian scholar who visited England some twenty years after Chaucer's death, "men given up to sensuality in abundance but very few lovers of learning and those of a barbarous sort, skilled more in quibbles and sophisms than in literature." The statement is no doubt coloured by the contempt of the new scholars for the scholastic philosophy which had taken the place of letters in England as elsewhere, but even scholasticism was now at its lowest ebb. The erection of colleges, which began in the thirteenth century but made little progress till the time we have reached, failed to arrest the quick decline of the universities both in the numbers and learning of their students. Those at Oxford amounted to only a fifth of the scholars who had attended its lectures a century before, and Oxford Latin became proverbial for a jargon in which the very tradition of grammar had been lost. Literature, which had till now rested mainly in the hands of the clergy, came almost to an end. Of all its nobler forms history alone lingered on; but it lingered in compilations or extracts from past writers, such as make up the so-called works of Walsingham, in jejune monastic annals, or worthless popular compendiums. The only real trace of mental activity was seen in the numerous treatises which dealt with alchemy or magic, the elixir of life, or the philosopher's stone; a fungous growth which even more clearly than the absence of healthier letters witnessed to the progress of intellectual decay. Somewhat of their old independence lingered indeed among the lower clergy and the monastic orders; it was in fact the successful resistance of the last to an effort made to establish arbitrary taxation which brought about their ruin. Up to the terrible statutes of Thomas Cromwell the clergy in convocation still asserted boldly their older rights against the Crown. But it was through its prelates that the Church exercised a directly political influence, and these showed a different temper from the clergy. Their weakness told directly on the constitutional progress of the realm, for through the diminution in the number of the peers temporal the greater part of the House of Lords was now composed of spiritual peers, of bishops and the greater abbots. Driven by sheer need, by the attack of the barons on their temporal possessions and of the Lollard on their spiritual authority, into dependence on the Crown, their weight was thrown into the scale of the monarchy. [Sidenote: Change in the Lower House]