and creative. It entangled itself with archaic traditions of human sacrifice, with Mithraic blood-cleansing, with priestcraft as ancient as human society, and with elaborate doctrines about the structure of the divinity. The gory forefinger of the Etruscan pontifex maximus emphasized the teachings of Jesus of Nazareth; the mental complexity of the Alexandrian Greek entangled them. In the inevitable jangle of these incompatibles the church had become dogmatic. In despair of other solutions to its intellectual discords it had resorted to arbitrary authority. Its priests and bishops were more and more men moulded to creeds and dogmas and set procedures; by the time they became cardinals or popes they were usually oldish men, habituated to a politic struggle for immediate ends and no longer capable of world-wide views. They no longer wanted to see the Kingdom of God established in the hearts of men—they had forgotten about that; they wanted to see the power of the church, which was their own power, dominating men. They were prepared to bargain even with the hates and fears and lusts in men's hearts to ensure that power. And it was just because many of them probably doubted secretly of the entire soundness of their vast and elaborate doctrinal fabric, that they would brook no discussion of it. They were intolerant of questions or dissent, not because they were sure of their faith, but because they were not. They wanted conformity for reasons of policy. By the thirteenth century the church was evidently already morbidly anxious about the gnawing doubts that might presently lay the whole structure of its pretensions in ruins. It had no serenity of soul. It was hunting everywhere for heretics as timid old ladies are said to look under beds and in cupboards for burglars before retiring for the night.
We have already mentioned (chap. xxxi, § 5) the Persian Mani who was crucified and flayed in the year 277. His way of representing the struggle between good and evil was as a struggle between a power of light which was, as it were, in rebellion against a power of darkness inherent in the universe. All these profound mysteries are necessarily represented by symbols and poetic expressions, and the ideas of Mani still find a response in many intellectual temperaments to-day. One may hear Manichæan doctrines from many Christian pulpits. But the orthodox Catholic symbol was a dif-
