The internal condition of the Eastern Church during these centuries does not call for much detailed treatment. The end of the iconoclastic quarrel had been followed by the development of great elaboration of ceremonial in the services. It is true that learning was not dead and that the Emperors of the Comnenan house distinctly encouraged it. But the literature of ancient Greece and the theological works of the Fathers of the early Church appeared to the writers of these centuries to have exhausted all earthly possibilities in their respective spheres. The writings of learned Christians did not rescue their religion from pure formalism; while the study of the classics led them to the ancient philosophers and landed many of the students in paganism. Under the circumstances it is not perhaps wonderful that there arose a sect called Gnosimachi who deprecated any attempt after knowledge of the Scriptures on the ground that God demands good deeds done in all simplicity. It is, however, among the monks, if anywhere, that personal piety should have been retained. But such as existed, was inclined to take fantastic forms; and we are told of those who wrapped themselves round with the odour of sanctity by self-inflicted tortures of a useless and meaningless kind. There was no foundation of new monastic Orders in the East such as during these centuries led to the maintenance of the missionary spirit in the West. But it was from the monastic bodies alone that any opposition was offered to the actions of the Emperor. The most noteworthy case was that of the Abbot Nicephorus Blemmydes whose attempts to promote an understanding between the Eastern and Western Churches (1245) were foiled, because he had the temerity to deal harshly with the mistress of the Emperor John Dukas. Indeed the imperial authority was an influence stronger than any other, with the possible exception of hatred of the Latin Church. Such dogmatic discussions as occasionally arose, were concerned with unimportant points: but the participation of the Emperor did not necessarily tend to either truth or peace. Manuel I not only intervened in such disputes, but even started them himself and enforced his view by punishing those who took the opposite side. [Sidenote: Heresies.]