of the famous Historia Francorum of Gregory of Tours—that, ethically viewed, the conduct of the Merovingian house was cruel, treacherous, and abominable; and likewise the conduct of their vassals. Frankish kings and nobles appear as men no longer bound by the ethics of the heathenism which they had foresworn, and as yet untouched by the moral precepts of the Christian code. Not Christianity, however, but contact with decadent civilization, and rapid increase of power and wealth, had loosened their heathen standards. Merovingian history leaves a unique impression of a line of rulers and dependents among whom mercy and truth and chastity were unknown. The elements of sixth-century Christianity which the Franks made their own were its rites, its magic, and its miracles, and its expectation of the aid of a God and His saints duly solicited. Here the customs of heathenism were a preparation, or themselves passed into Frankish Christianity. Nevertheless, the general character of Christian observances—baptism, the mass, prayer, the sign of the cross, the rites at marriage, sickness, and death—could not fail to impress a certain tone and demeanour upon the people, and impart some sense of human sinfulness. The general conviction that patent and outrageous crime would bring divine vengeance gained point and power from the terrific doctrine of the Day of Wrath, and the system of penances imposed by the clergy proved an excellent discipline with these rough Christians. Many bishops and priests were little better than the nobles, yet the Church preserved Christian belief and did something to improve morality. Everywhere the monk was the most striking object-lesson, with his austerities, his terror-stricken sense of sinfulness, and conviction of the peril of the world. No martial, grasping bishop, no dissolute and treacherous priest denied that the monk's was the ideal Christian life; and the laity stood in awe, or expectation, of the wonder-working power of his asceticism. Indeed monasticism was becoming popular, and the Merovingian period witnessed the foundation of numberless cloisters.
In the fifth and through part of the sixth century the Gallic monastery of Lerins, on an island in the Mediterranean, near Frejus, was a chief source of ascetic and Christian
