“We must make, indeed, large allowance for the intellectual trials of an age of transition when it was not given to every one to see his way between the demands urged upon an intelligent faith by the traditions of a brilliant past on the one hand, and the intimations of an obscure and not a cheerful future on the other. We hardly realize, perhaps, the pride with which the schools of Athens and Alexandria still regarded their thousand years of academic renown, while the Christian Church was slowly building up the recent theological systems on which its own foundations were to be secured for the ages to follow. We need not complain of Leo, and other Christian doctors, if they shrank, as I think they did, from rushing again into polemics with the remnant of the philosophers, whose day, they might think, was sure to close at no distant date. But the real corruption of the age was shown in the unstinted adoption of pagan usages in the ceremonial of the Christian Church, with all the baneful effects they could not fail to produce on the spiritual training of the people. There are not wanting, indeed, passages in the popular teachings of St. Leo, in which he beats the air with angry denunciations of auguries, and sortilege, and magic, stigmatizes idolatry as the worship of demons, and the devil as the father of pagan lies. But neither Leo, nor, I think, the contemporary doctors of the Church, seem to have had an adequate sense of the process by which the whole essence of paganism was throughout their age constantly percolating the ritual of the Church and the hearts of the Christian multitude. It is not to these that we can look for a warning that the fasts prescribed by the Church had their parallel in the abstinence imposed by certain pagan creeds, and required to be guarded and explained to the people in their true Christian significance; that the monachism they extolled so warmly, and which spread so rapidly, was in its origin a purely pagan institution, common to the religions of India, Thibet, and Syria, with much, no doubt, to excuse its extravagance in the hapless condition of human life at the period, but with little or nothing to justify it in the charters of our Christian belief; that the canonizing of saints and martyrs, the honors paid them, and the trust reposed in them, were simply a revival of the old pagan mythologies; that the multiplication of formal ceremonies, with processions and lights and incense and vestments, with images and pictures and votive offerings, was a mere pagan appeal to the senses, such as can never fail to enervate man’s moral fibre; that, in short, the general aspect of Christian devotion, as it met the eye of the observer, was a faint and rather frivolous imitation of the old pagan ritual, the object of which, from first to last, was not to instruct, or elevate man’s