During the reign of the Empress Irene, the second Council of Nice had re-established the worship of images (787), but, until the accession of the Empress Theodora, who enforced the decisions of the Council, the Iconoclasts upon the one side, and the Manicheans upon the other, continued to disturb the East as well as the various provinces of Western and Southern Europe. In this great civil war a hundred thousand persons perished; and those who succeeded in escaping took refuge in the solitude of remote valleys and inaccessible mountains, where they entrenched themselves and incessantly made inroads upon and ravaged the territory of the empire. The separation of the Greek and the Latin Churches, prepared if not actually affected under the Emperor Bardas (854-866), served to further the spread of heresy. No new sect arose in the eleventh century, but schisms broke out in the Church, some due to individual pride and ambition, others emanating from the dialectics of Aristotle, from the strange abuse of syllogism, and the substitution of reasoning for faith. The mysteries were radically changed by the endeavours to reconcile them with ordinary ideas, to interpret and accommodate them to the vulgar understanding. Bérenger (tenth century), in endeavouring to explain the dogma of the eucharist, himself fell into heresy, and Roscelin, the chief of the Nominalists (eleventh century), in his efforts to clear up the mystery of the Trinity, was led to assert that it was but a name which did not correspond with any actual fact. The Manicheans had made their way into Europe; they affected a love of poverty and humble conduct which predisposed people in their favour and won them adherents. Many of them were burnt at the stake, but the sect was not crushed out, often reappearing in different cities of Europe under various names, now in one shape and now in another. The civil tribunals also condemned to be burnt the disciples of a theologian named Amaury of Paris, who promulgated his dogma during the reign of Philip Augustus (Fig. 309). He taught that God is the first cause, and that the law of Jesus Christ was to terminate in the year 1200, and to make way for the law of the Holy Ghost, which would sanctify men without any external act; by his denial of the resurrection of the dead and of hell, he destroyed the essential basis of morality. This doctrine, as convenient as it was dangerous, found many warm partisans.