Christianity triumphed over local religious beliefs in the west by the turn of the first millennium, when the monastic chronicler Rodulphus Glaber (985–1047) boasted that “a white mantle of churches” had covered northern Europe. Adorning these churches and cathedrals were monumental sculptures depicting the Last Judgment, which represented the blessings bestowed upon the virtuous and the punishments awaiting the damned at the end of time. Demons played a prominent role in these images. Grinning and leering, these hideous fiends dragged the souls of the damned in chains into a gaping Hellmouth as Christ looked on from his seat of judgment. While demons were active on earth as the tempters of the saints in early medieval literature, writings from the High Middle Ages (ca. 1000–1400) presented them more frequently in their native habitat. Moreover, generic demons of late antique hagiography gave way to idiosyncratic devils with individual names, particular purposes, and specialized torments. The proliferation of narratives describing Hell in this period, from the twelfth-century Vision of Tundale to the fourteenth-century Divine Comedy of Dante Alighieri (ca. 1265–1321), provided terrifying tableaus for the cruel industry of these demons in a subterranean realm where their purpose was clear and their power uncontested.