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these facts. Scholars revealing them were frowned upon, even persecuted, and their works placed upon the Index; scholars explaining them away--the "apologists" or "reconcilers" of that day--were rewarded with Church preferment, one of them securing for a very feeble treatise a cardinal's hat. But all in vain; these writings were at length acknowledged by all scholars of note, Catholic and Protestant, to be mainly a mass of devoutly cunning forgeries. While the eyes of scholars were thus opened as never before to the skill of early Church zealots in forging documents useful to ecclesiasticism, another discovery revealed their equal skill in forging documents useful to theology. For more than a thousand years great stress had been laid by theologians upon the writings ascribed to Dionysius the Areopagite, the Athenian convert of St. Paul. Claiming to come from one so near the great apostle, they were prized as a most precious supplement to Holy Writ. A belief was developed that when St. Paul had returned to earth, after having been "caught up to the third heaven," he had revealed to Dionysius the things he had seen. Hence it was that the varied pictures given in these writings of the heavenly hierarchy and the angelic ministers of the Almighty took strong hold upon the imagination of the universal Church: their theological statements sank deeply into the hearts and minds of the Mystics of the twelfth century and the Platonists of the fifteenth; and the ten epistles they contained, addressed to St. John, to Titus, to Polycarp, and others of the earliest period, were considered treasures of sacred history. An Emperor of the East had sent these writings to an Emperor of the West as the most precious of imperial gifts. Scotus Erigena had translated them; St.