The institution spread rapidly throughout Europe. England was an exception, for curiously enough in view of the inveterate eccentricity of the English mind, there were no heretics there until much later. There was not even a provision for burning heretics until, in 1401, Parliament passed the statute “de heretico comburendo.” It is less surprising to find such regions as far off as Scandinavia without heretics, and consequently without inquisitors. In the mountains of Bosnia, Catharistic Manicheanism became the State religion and persisted until the coming of the Turks, when the heretics welcomed the newcomers and went over to Islam. Bosnia had been a backwater in Europe ever since the Roman roads from the Adriatic to the Danube decayed in the Dark Ages—even to-day it has many Mohammedans. Outside of Bosnia, there was no place in Latin Christendom that harboured heretics where the inquisitors did not make an end of them. The Manicheans were completely uprooted, although their extraordinary hunger for martyrdom would have made them completely victorious if the crude folly of to-day on the subject of “making martyrs” had truth in it. In Languedoc they lingered until the fourteenth century. The Waldensians were reduced so low that the confiscations of their property were not even enough to pay the expenses of the Inquisitors, let alone any surplus for the State. For all practical purposes they too were wiped out. Resistance never amounted to more than the murder of an inquisitor here and there—which affected the activities of the institution not at all, for new recruits filled every gap. The Inquisition thus completed the task begun by the Albigensian Crusade of preserving the moral unity of Europe. Seriously threatened in the early thirteenth century, that moral unity remained unbroken until the great cataclysm of the sixteenth. The question posed by the Inquisition to the student is twofold. First, was the moral unity of Europe worth preserving or no, and second, were or were not the means by which the Inquisition helped to preserve it worse than the disease in the long run? Naturally, if it is decided that the end sought was of little value, then it is probable that anyone so deciding will also disapprove of the means used to attain it. But the contrary does not follow. It is by no means impossible that anyone experienced in life may decide in any given case that, although the end proposed was good, nevertheless the means by which it was attained were evil.