4. This state of general ignorance lasted, with no very sensible difference, on a superficial view, for about five centuries, during which every sort of knowledge was almost wholly confined to the ecclesiastical order. But among them, though instances of gross ignorance were exceedingly frequent, the necessity of preserving the Latin language, in which the Scriptures, the canons, and other authorities of the church, and the regular liturgies, were written, and in which alone the correspondence of their well organised hierarchy could be conducted, kept flowing, in the worst seasons, a slender but living stream; and though, as has been observed, no great difference may appear, on a superficial view, between the seventh and eleventh centuries, it would easily be shown that, after the first prostration of learning, it was not long in giving signs of germinating afresh, and that a very slow and gradual improvement might be dated farther back than is generally believed.[4] [4] M. Guizot confirms me in a conclusion to which I had previously come, that the seventh century is the _nadir_ of the human mind in Europe, and that its movement in advance began before the end of the next, or, in other words, with Charlemagne. Hist. de la Civilisation en France, ii. 345. A notion probably is current in England, on the authority of the older writers, such as Cave or Robertson, that the greatest darkness was later; which is true as to England itself. It was in the seventh century that the barbarians were first tempted to enter the church, and obtain bishoprics, which had, in the first age after their invasion, been reserved to Romans. Fleury, p. 18. |Prejudices of the clergy against profane learning.| 5. Literature was assailed in its downfall by enemies from within as well as from without. A prepossession against secular learning had taken hold of those ecclesiastics who gave the tone to the rest; it was inculcated in the most extravagant degree by Gregory I., the founder, in a great measure, of the papal supremacy, and the chief authority in the dark ages;[5] it is even found in Alcuin, to whom so much is due, and it gave way very gradually in the revival of literature. In some of the monastic foundations, especially in that of Isidore, though himself a man of considerable learning, the perusal of heathen authors was prohibited. Fortunately Benedict, whose order became the most widely diffused, while he enjoined his brethren to read, copy, and collect books, was silent as to their nature, concluding, probably, that they would be wholly religious. This, in course of time, became the means of preserving and multiplying classical manuscripts.[6]