Before the end of the tenth century, Europe had reached a point of darkness and degradation beyond which it seemed impossible to go. Though long nominally converted to the Christian religion, the nations of Europe may be said to have scarcely exhibited, up to this period, a single distinctive mark of what men understand by Christian civilization. ‘The barbarous nations,’ says Dr. Robertson, ‘when converted to Christianity, changed the object, not the spirit of their religious worship. They endeavored to conciliate the favor of the true God by means not unlike to those which they had employed in order to appease their false deities. Instead of aspiring to sanctity and virtue, which alone can render men acceptable to the great Author of order and of excellence, they imagined that they satisfied every obligation of duty by a scrupulous observance of external ceremonies. Religion, according to their conception of it, comprehended nothing else; and the rites by which they persuaded themselves that they should gain the favor of Heaven, were of such a nature as might have been expected from the rude ideas of the ages which devised and introduced them. They were either so unmeaning as to be altogether unworthy of the Being to whose honor they were consecrated, or so absurd as to be a disgrace to reason and humanity. Charlemagne in France, and Alfred the Great in England, endeavored to dispel this darkness, and gave their subjects a slight glimpse of light and knowledge. But the ignorance of the age was too powerful for their efforts and institutions. The darkness returned, and settled over Europe more thick and heavy than before.’ The clergy were the only body of men among whom any knowledge or learning now remained; and this superiority they employed to continue, if not to deepen, the degradation into which society had fallen. The superstitious belief that moral crimes could be expiated by presents to the Deity, if not originated by them, at least found them its strenuous defenders, for the reason that a gift to God meant, in plainer language, a _solatium_ to the church. The priests would have made men believe that avarice was the first attribute of the Deity, and that the saints made a traffic of their influence with Heaven. Hence Clovis is said to have jocularly remarked, that ‘though St. Martin served his friends very well, he also made them pay well for his trouble.’ Persons in the highest ranks and most exalted stations could neither read nor write. Of the clergy themselves, many of them did not understand the Breviary which it was their duty to recite; and some of them, it is asserted, could scarcely read it. Those among the laity who had to express their assent in writing, did so by a sign of the cross attached to the document (sometimes also by a seal); and to this day, in consequence, we speak of _signing_ a document when we subscribe our names.