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there are only two chapters which seem directly or indirectly to recognise even the beginnings of a real philosophy of nature. A multitude of less-known men found warrant in Scripture for magic applied to less worthy purposes.(269) (269) As typical examples, see utterances of Eusibius and Lactantius regarding astronomers given in the chapter on Astronomy. For a summary of Rabanus Maurus's doctrine of physics, see Heller, Geschichte der Physik, vol. i, pp. 172 et seq. For Bede and Isidore, see the earlier chapters of this work. For an excellent statement regarding the application of scriptural standards to scientific research in the Middle Ages, see Kretschemr, Die physische Erdkunde im christlichen Mittelalter, pp. 5 et seq. For the distinctions in magic recognised in the mediaeval Church, see the long catalogue of various sorts given in the Abbe Migne's Encyclopedie Theologique, third series, article Magic. But after the thousand years had passed to which various thinkers in the Church, upon supposed scriptural warrant, had lengthened out the term of the earth's existence, "the end of all things" seemed further off than ever; and in the twelfth and thirteenth centuries, owing to causes which need not be dwelt upon here, came a great revival of thought, so that the forces of theology and of science seemed arrayed for a contest. On one side came a revival of religious fervour, and to this day the works of the cathedral builders mark its depth and strength; on the other side came a new spirit of inquiry incarnate in a line of powerful thinkers. First among these was Albert of Bollstadt, better known as Albert the Great, the most renowned scholar of his time. Fettered though he was by the methods sanctioned in the Church, dark as was all about him, he had conceived better methods and aims; his eye pierced the mists of