This effort was very materially helped by the fact that various national churches which had retained their own customs were gradually brought into communion with Rome. William the Conqueror put an end to the schism which had cut off the Anglo-Saxon Church from Rome, and drew the Church in England into closer contact with Rome than she had enjoyed since the days of Archbishop Theodore. Through Queen Margaret, the Anglo-Saxon wife of Malcolm Canmore, Roman customs superseded those of the Celtic Church in Scotland. Gregory VII prevailed on the Spanish churches to accept the Roman for the Mozarabic liturgy. Alexander III attracted to Rome the long-isolated Church in Ireland, and Innocent II reconciled the Milanese at last to the papal supremacy. The foundation for the high claims on the part of the Papacy rested on what are known as the Pseudo-Isidorian Decretals. Decretals are answers to questions referred to the Bishop of Rome from other churches. The earliest of these was of date 385. Compilations of the Canons of the Church, in which these answers were included, were put out in the sixth and the seventh centuries, the latter under the name of Bishop Isidore of Seville. In the middle of the ninth century appeared a third compilation, also published under the name of Isidore, and containing fifty-nine additional letters and decrees of earlier date than 385. Inasmuch as the Latin edition of the Bible, which St. Jerome did not translate until about the year 400, is quoted in some of these, this compilation has not unnaturally been styled the False or Forged or Pseudo-Isidorian Decretals. The object of this forgery was the exaltation of the Papacy as "the supreme lord, lawgiver, and judge of the Church," since all previous claims were brought together and were referred back to the foundation of Christianity. Two centuries later another document of doubtful authenticity, called _Dictatus Papae_, sets forth in a sufficiently true spirit the principles proclaimed by Gregory VII. This states, among other things, that the Roman pontiff can alone be called Universal, that his name is unique in the world, that he ought to be judged by none; and it ascribes to him, without the intervention of any intermediary, the supreme and immediate power in all executive, legislative, and judicial matters. [Sidenote: The Pope: the sole authority in the Church.]