To Lactantius also has been ascribed another book in which we are
interested. This is a collection of a hundred Latin riddles under the
obscure name of Symposius, which name has by some editors been set
aside in favour of Lactantius for no better reason than because of some
supposed Africanisms. Aldhelm speaks of these riddles under the name of
Symposius.

A new literature thus rose up by the side of that which was decaying, or
had already decayed. This new literature was the fruit of Christianity;
it was more a literature of the masses than any that had been hitherto
known; it was marked by a strong tinge of the vernacular, and it was
separated in form as well as in matter from the old classical standards.
The spirit of this new literature was characterised by a larger and more
comprehensive humanity. It was animated by those principles of
fellow-feeling, compassion, and hopefulness, which were to prepare the
way for the structure of human society upon new foundations. This,
rather than the classical, is the Latin literature which we have to
follow; this is the preparation for modern literature, and its course
will be found to land us in the Saxon period.

After the triumph of Christianity, this new literature was much
enlarged, and it appropriated to itself something of the grace and
elegance of the earlier classics; and whether we speak of its contents,
or of its artistic character, we may say it culminated at the end of the
fourth and the beginning of the fifth century in the writings of
Augustine. In his time we find that the contrast between profane and
sacred literature is already long established: the old literature is
called by the pagans liberal, but by the Christians secular.

The removal of the seat of empire to Constantinople had ultimately the