Germans, and the inhabitants of France and the British Isles. One may safely speak of the ninth-century Germans as schoolboys just brought face to face with Christianity and the antique culture. So with the Saxon stock in England. The propriety is not so clear as to the Italians; for they are not newly introduced to these matters. Yet their household affairs have been disturbed, and they themselves have slackened in their study. So they too have much to learn anew, and may be regarded as truants, dirtied and muddied, and perhaps refreshed, by the scrambles of their time of truancy, and now returning to lessons which they have pretty well forgotten.
Obviously, in considering the intellectual condition of western Europe in the tenth and eleventh centuries, it will be convenient to regard each country in turn: and, besides, a geographical is more appropriate than a topical arrangement, because there was still little choice of one branch of discipline rather than another. The majority still were conning indiscriminately what had come from the past, studying heterogeneous matters in the same books, the same forlorn compendia. They read the Etymologies of Isidore or the corresponding works of Bede, and followed as of course the Trivium and Quadrivium. In sacred learning they might read the Scriptural Commentaries of Rabanus Maurus or Walafrid Strabo, or study the works of Augustine. This was still the supreme study, and all else, properly viewed, was ancillary to it. Nevertheless, as between sacred study and profane literature, an even violent divergence of choice existed. Everywhere there were men who loved the profanities in themselves, and some who felt that for their souls' sake they must abjure them.
For further diverging lines of preference, one should wait for the twelfth century. Many men will then be found absorbed in religious study, while others cultivate logic and metaphysics, with the desire to know more active in them than the fear of hell. Still others will study "grammar" and the classics, or, again, with conscious specializing choice, devote their energies to the civil or the canon law. In later chapters, and mainly with reference to this culminating mediaeval time which includes the twelfth, the thirteenth,
