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Lactantius and Eusebius, in the third century, pouring contempt, as we have seen, over studies in astronomy, to Peter Damian, the noted chancellor of Pope Gregory VII, in the eleventh century, declaring all worldly sciences to be "absurdities" and "fooleries," it becomes a very important element in the atmosphere of thought.(268) (268) For the view of Peter Damian and others through the Middle Ages as to the futility of scientific investigation, see citations in Eicken, Geschichte und System der mittelalterlichen Weltanschauung, chap. vi. Then, too, there was established a standard to which all science which did struggle up through this atmosphere must be made to conform--a standard which favoured magic rather than science, for it was a standard of rigid dogmatism obtained from literal readings in the Jewish and Christian Scriptures. The most careful inductions from ascertained facts were regarded as wretchedly fallible when compared with any view of nature whatever given or even hinted at in any poem, chronicle, code, apologue, myth, legend, allegory, letter, or discourse of any sort which had happened to be preserved in the literature which had come to be held as sacred. For twelve centuries, then, the physical sciences were thus discouraged or perverted by the dominant orthodoxy. Whoever studied nature studied it either openly to find illustrations of the sacred text, useful in the "saving of souls," or secretly to gain the aid of occult powers, useful in securing personal advantage. Great men like Bede, Isidore of Seville, and Rabanus Maurus, accepted the scriptural standard of science and used it as a means of Christian edification. The views of Bede and Isidore on kindred subjects have been shown in former chapters; and typical of the view taken by Rabanus is the fact that in his great work on the Universe