Lately we published the “Manners, Customs, and Dress during the Middle Ages,” a necessary sequel to “The Arts of the Middle Ages.” To understand this important period of our history, we must, as was pointed out at the time, go back to the very source of art, and study society itself—the life of our forefathers. The volume of “Manners and Customs” initiated our readers into all the secrets of Civil Life; the present work treats of the Military and Religious Life of the same period. The subject is not wanting in grandeur, and we shall endeavour to throw into relief the two parallel forces—namely, the military and the religious life—which shaped the habits of the nation in the epoch of which our work treats. The influence of these forces was immense. Society was made up of barbarous nations and of the corrupt remnants of the heathen world. Conquerors and conquered had nothing to put in common, with a view to forming a new society, beyond their ruins and their vices. How was a state of things, higher and better than that which had gone before, to be created out of this shapeless mass? What principle of life was there powerful enough to evoke from amid this chaos modern Europe, with all its variety of forces and of glory, its influence and authority over the rest of the world? Religious life, aided by military power, has brought about such a creation, after all the misery and suffering preceding its birth. Gradually gaining a hold upon society, and elevating its ideas as the tie became closer, religious life endowed it with new manners, a new social life, a set of institutions of which it before knew nothing, and a character which raised it to a degree of moral grandeur which humanity had never as yet attained. Christianity civilised the barbarians; by unity of faith, it established political unity amongst peoples who were split up into hostile races—a result which would only have been arrived at in former days by the annihilation of nationalities, the dominion of the sword, and the force of oppression. History presents no spectacle more worthy of our attention than the steady and deep operation of this new principle of life infused into a society in a state of decay. This principle could only succeed in remoulding and directing the world by first assimilating men as individuals, and that amidst the excesses, the violence, and the disorders of a barbarism which, even after the lapse of centuries, would not allow itself to be crushed. But it was endowed with a persevering and indomitable energy. Consider how it affected everything, how it enlisted into its service all the forces which society from time to time placed at its disposal, or, to speak more correctly, permitted it to create! By means of the monastic orders, how many necessary works did it not accomplish? The soil was transformed by cultivation; bridges, dykes, and aqueducts were constructed in every direction; manuscripts were preserved in the monasteries; education was given in numberless schools, where the poor were taught gratuitously; the universities were made learned and prosperous; architecture was raised into a science; beneficent institutions were established and liberally endowed.