activity. It is impossible not to sympathise with the Goths: yet there can be no doubt but that a thousand years of the Papacy were infinitely more valuable for Europe than any effects derivable from a well-established Gothic kingdom of Italy.
In the second place, the codification of the Roman law established the ideal of legality which dominated the sociological thought of Europe in the succeeding centuries. Law is both an engine for government, and a condition restraining government. The canon law of the Church, and the civil law of the State, owe to Justinian's lawyers their influence on the development of Europe. They established in the Western mind the ideal that an authority should be at once lawful, and law-enforcing, and should in itself exhibit a rationally adjusted system of organisation. The sixth century in Italy gave the initial exhibition of the way in which the impress of these ideas was fostered by contact with the Byzantine Empire.
Thirdly, in the non-political spheres of art and learning Constantinople exhibited a standard of realised achievement which, partly by the impulse to direct imitation, and partly by the indirect inspiration arising from the mere knowledge that such things existed, acted as a perpetual spur to Western culture. The wisdom of the Byzantines, as it stood in the imagination of the first phase of medieval mentality, and the wisdom of the Egyptians as it stood in the imagination of the early Greeks, played analogous roles. Probably the actual knowledge of these respective wisdoms was, in either case, about as much as was good for the recipients. They knew enough to know the sort of standards which are attainable, and not enough
