policy had ever allowed were in the concession to the affiliated Greek, Slavonic, and Oriental congregations of a right to use their own vernacular liturgies. The antiquity of the Greek and Syriac formulas, on the one hand, the utter impossibility of making Latin familiar even to the priests of the Slavic and Oriental churches, and the certainty that a denial of their needs would throw them into the Byzantine fold--account for Papal acquiescence in that respect. But the Popes could not see that England and Germany, which had from so early a time been the seats of Roman colonies and the homes of Latin churches, likewise needed a liturgy that the people could understand; and that the Teutonic speech of the north had no such generic sympathy with the language of the Roman liturgy as the rustic Latin tongues of Italy, Spain, and France. The Canon Law, deriving from the remains of the apostolical constitutions and the acts of the Councils, the Penitentiaries which had been formulated by bishops for the government of Christianised barbarians, and the decrees of Popes, began to take shape as a Code in the eleventh and twelfth centuries. The existence of forged documents among the decretals was a matter of no great importance. Everything was sufficiently old to be respectable; and the schools of law, which had never given up the study and cultivation of the Civil Code (digested in Justinian's time from the various works of the old Roman jurists), set to work to arrange and gloss the Canon Law. The two Codes, especially the Ecclesiastical, provided the scribes of Western Europe with an enormous amount of work. Bologna, {58}Padua, Paris, and Oxford were renowned for their lawyers and their schools of law; with the accompanying armies of students and copyists.