Britain was not the only country which suffered from the greedy and ubiquitous sea-kings. Ireland, France, Italy, even to the suburbs of Rome, were ravished by those barbarians during the tenth century. In some countries, as in Italy and Ireland, they were eventually expelled or subdued; in others, like France, they made a permanent lodgment, and were strong enough to dictate terms to kings. Wherever they appeared, they seem to have been actuated by the same diabolical lust of plunder and murder, the monasteries and schools being special objects of hatred, and favorite places where their ferocity could be gratified at little risk of opposition. Even the Saracens, taking courage from the distractions of the times, took possession of accessible points on the French coast, and added to the general disorder. {60} It is not to be wondered at, therefore, that the tenth century is generally considered the darkest intellectual epoch in our era. Germany perhaps was the only country comparatively free from those disturbing causes, and, under the protection of a line of sagacious kings, the cause of learning, if it did not advance with rapid strides, certainly did not retrograde. That country continued to produce great teachers like Adelberon, Bennon, Notker, and Gerbert, afterward Pope Sylvester II., and to sustain such schools as St. Gall's, Richneau, and Gorze. With the opening of the eleventh century we begin to perceive the gradual decay of the monastic schools, the rise of scholasticism and the university system, and the consequent evils resulting from the teachings of irresponsible and sceptical professors. Heretofore Christian education went hand in hand with religion; the priest who celebrated the divine mysteries in the morning taught his assembled pupils during the day; religion became more beautiful, clothed, as she was, in the garments of science and art; and education was ennobled by losing its selfishness and pride in its contact with the faith; humility, order, and obedience marked the scholar, and disinterestedness and a deep sense of the greatness of his calling distinguished the master. Teaching with the monks was a sacred duty, a means by which they might gain salvation and "shine like stars for all eternity;" with the scholastics of the eleventh and succeeding centuries it became a profession like that of law or medicine, in the exercise of which money and notoriety could be gained, opponents silenced, and, as was too often the case, vanity gratified and senseless applause won from the unthinking multitude. The school ceased to be a holy retreat, and the professor's chair was converted into a rostrum from which the most absurd and illogical dogmas were fulminated, alike dangerous to religion, morals, and good government. In the statement of abuses presented to the Council of Trent in 1537-63 by the commission appointed by Paul III., it is declared that "it is a great and pernicious abuse that, in the