philosophical contemporaries. He differed from them in being able to bequeath to future generations a work of monumental learning, in which his and their reading of the progress of Christianity in the Eastern empire was destined to have a long and deservedly great reputation. His research and eloquence, his keen sarcasm, his judicial manner, and the powerful influence of the 'Decline and Fall' were employed to discredit Christianity rather than to try to discover amid the fierce wranglings of theologians over insoluble problems what was their signification for the history of the time of which he was treating and in the development of the human mind. He began with a period in which the emperor is worshipped as Divinity and traced the establishment of Christianity as a national faith among Pagan subjects until in a diversified form it became accepted by all; but he did this without affording us any help to see how the human mind could accept the first position or what were the movements of thought which led to the evolution of the questions which agitated men's minds in the later period.
The century in which he and his contemporaries lived was for them one of hostility to Christianity rather than of investigation, the period of Voltaire, who could only see in Byzantine history 'a worthless repertory of declamation and miracles, disgraceful to the human mind' rather than of the Continental and English writers of the modern historical school. Happily, in the twentieth century those who look upon Christianity with an independence as complete as that of Gibbon recognise that insight can only be obtained by sympathetic investigation, that for the right understanding of history it is essential to put oneself in the place of men who have attached importance to a religious controversy, to consider their environment and examine their conduct and motives from their point of view, if we would comprehend either the causes which have led such
