As an introduction to the history of the Revival, and in order that the work to be performed by the Italian students may be accurately measured, it will be necessary to touch briefly upon the state of scholarship during the dark ages. To underrate the achievement of that period, especially in logic, theology, and law, is only too easy, seeing that a new direction was given to the mind of Europe by the Renaissance, and that we have moved continuously on other lines to other objects since the opening of the fifteenth century. Mediæval thought was both acute and strenuous in its own region of activity. What it lacked was material outside the speculative sphere to feed upon. Culture, in our sense of the word, did not exist, and the intellect was forced to deal subtly with a very limited class of conceptions. Long before the fall of the Roman Empire it became clear that both fine arts and literature were gradually declining. Sculpture in the age of Constantine had lost distinction of style; and though the practice of verse survived as a rhetorical exercise, no works of original genius were produced. Ausonius and Claudian, just before the division of the Empire and the irruption of the barbarian races, uttered the last swan's note of classic poetry. Meanwhile true taste and criticism were extinct.[12] The Church, while battling with Paganism, recognised her deadliest foes in literature. Not only were the Greek and Latin masterpieces the stronghold of a mythology that had to be erased from the popular mind; not only was their morality antagonistic to the principles of Christian ethics: in addition to these grounds for hatred and mistrust, the classics idealised a form of human life which the new faith regarded as worthless. What was culture in comparison with the salvation of the soul? Why should time be spent upon the dreams of poets, when every minute might be well employed in pondering the precepts of the Gospels? What was the use of making this life refined and agreeable by study, when it formed but an insignificant prelude to an eternity wherein mere mundane learning would be valueless? Why raise questions about man's condition on this earth, when the creeds had to be defined and expounded, when the nature of God and the relation of the human soul to its Creator had to be established? It was easy to pass from this state of mind to the belief that learning in itself was impious.[13] 'Let us shun the lying fables of the poets,' cries Gregory of Tours, 'and forego the wisdom of sages at enmity with God, lest we incur the doom of endless death by sentence of our Lord.' Even Augustine deplored his time spent in reading Virgil, weeping over Dido's death by love, when all the while he was himself both morally and spiritually dead. Alcuin regretted that in his boyhood he had preferred Virgil to the legends of the Saints, and stigmatised the eloquence of the Latin writers by the epithet of wanton. Such phrases as _poetarum figmenta, gentilium