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neglected.(467) (467) For the work of the School of Antioch, and especially of Chrysostom, see the eloquent tribute to it by Farrar, as above. In the ninth century came another effort to present the claims of right reason. The first man prominent in this was St. Agobard, Bishop of Lyons, whom an eminent historian has well called the clearest head of his time. With the same insight which penetrated the fallacies and follies of image worship, belief in witchcraft persecution, the ordeal, and the judicial duel, he saw the futility of this vast fabric of interpretation, protested against the idea that the Divine Spirit extended its inspiration to the mere words of Scripture, and asked a question which has resounded through every generation since: "If you once begin such a system, who can measure the absurdity which will follow?" During the same century another opponent of this dominant system appeared: John Scotus Erigena. He contended that "reason and authority come alike from the one source of Divine Wisdom"; that the fathers, great as their authority is, often contradict each other; and that, in last resort, reason must be called in to decide between them. But the evolution of unreason continued: Agobard was unheeded, and Erigena placed under the ban by two councils--his work being condemned by a synod as a "Commentum Diaboli." Four centuries later Honorius III ordered it to be burned, as "teeming with the venom of hereditary depravity"; and finally, after eight centuries, Pope Gregory XIII placed it on the Index, where, with so many other works which have done good service to humanity, it remains to this day. Nor did Abelard, who, three centuries after Agobard and Erigena, made an attempt in some respects