In matter of time, they seem to have been an evolution beginning with the collection of Dionysius Exiguus in the sixth century, increased by Isidore of Seville in the seventh century, amplified by Isidore Mercator (Pseudo Isidore) with forgeries in the ninth century, and appeared in their final form in the eleventh century.[334:1] Their frequent contradiction and disregard of well-known history suggests a composition covering years. Some of the forgeries were undoubtedly used by Charles the Great, and the Donation of Constantine is perhaps still older.[334:2] Passages from the Council of Paris held in 829 are literally quoted, hence the collection by Isidore Mercator must have been made after that date. On the other hand, the collection was used in 857 by the French synod of Chiersy,[334:3] in 859 by Hincmar of Rheims, and in 865 by Pope Nicholas I.[334:4] The conclusion can be drawn, then, that the collection of Isidore Mercator must have appeared sometime between 829 and 857. Furthermore, the frequent complaint about ecclesiastical disorders, the deposition of bishops without trial, frivolous divorces, and frequent sacrilege, best fit the period of civil war and confusion among the grandsons of Charles the Great. There is likewise divergence of opinion as to the authorship. The name of the compiler, Isidore Mercator, led to the early erroneous belief that Isidore of Seville, the eminent canonist, was the author; and, consequently, when the mistake was established, the author was dubbed "Pseudo Isidore," a name used to the present day. Scholars differ widely in their efforts to identify this "Pseudo Isidore" and suggest Benedictus Levita, a deacon of Mayence, whose _capitularium_ of 847 agrees in certain passages with the decretals[335:1]; Rathod of Soissons[335:2]; Otgar, Archbishop of Mayence (d. 847), who led the clerical rebellion against Louis the Pious[335:3]; Ebo, Archbishop of Rheims, also a clerical rebel against the Emperor[335:4]; Riculfus,[335:5] Archbishop of Mayence (784-814); and Aldrich.[335:6] The authorship, it is apparent, is not established beyond question. Indeed there are many reasons for believing that these documents were the product not of a single individual, but of a joint effort. The constant repetitions, the frequent contradictions, the lack of unity, the differences in style and phrases suggest this conclusion. It is quite probable that the leading churchmen in Germany and France in the middle of the ninth century shared the authorship.[335:7] Gieseler holds that Riculfus (784-814) brought the genuine Isidorian collections from Spain, that Otgar enlarged and corrupted them at Mayence (826-847), that Benedictus Levita copied them; and this may have been the case.