The institution of the schools of grammar in connection with cathedrals was well adapted to bring about a definite increase in the opportunities for book learning for those who desired it. In connection with the cathedrals there was always a band of canons whose duty it was to take part in the singing of the daily office. Their ceremonial and ritual duties did not, however, occupy them more than a few hours each day. During the rest of the time they were free to devote themselves to any subject in which they might be interested and had ample time for teaching. The requirement that there should be at least a school of grammar in connection with every cathedral afforded definite opportunity to such of these ecclesiastics as had intellectual tastes to devote themselves to the spread of knowledge and of culture, and this reacted, as can be readily understood, to make the whole band of canons more interested in the things of the mind, and to make the cathedral even more the intellectual center of the district than might otherwise have been the case. For the metropolitan churches a more far-reaching regulation was made by this same council of Lateran under the inspiration of the Pope himself. These important Archiepiscopal cathedrals were required to maintain professors of three chairs. One of these was to teach grammar, a second philosophy, and a third canon law. Under these designations there was practically included much of what is now studied not only in preparatory {30} schools but also at the beginning of University courses. The regulation was evidently intended to lead eventually to the formation of many more universities than were then in existence, because already it had become clear that the traveling of students to long distances and their gathering in such large numbers in towns away from home influences, led to many abuses that might be obviated if they could stay in their native cities, or at least did not have to leave their native provinces. This was a far-seeing regulation that, like so many other decrees of the century, manifests the very practical policy of the Pope in matters of education as well as charity. As a matter of fact this decree did lead to the gradual development of about twenty universities during the Thirteenth Century, and to the establishment of a number of other schools so important in scope and attendance that their evolution into universities during the Fourteenth Century became comparatively easy. This formal church law, moreover, imposed upon ecclesiastical authorities the necessity for providing for even higher education in their dioceses and made them realize that it was entirely in sympathy with the church's spirit and in accord with the wish of the Father of Christendom, that they should make as ample provision for education as they did for charity, though this last was supposed to be their special task as pastors of the Christian flock.