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s'inquieter de l'avancement intellectuel de l'homme que de son salut eternel." Pouchet calls this "conciliation" into a "harmonieux ensemble" "la plus glorieuse des conquetes intellectuelles du moyen age." Pouchet belongs to Rouen, and the shadow of the Rouen Cathedral seems thrown over all his history. See, also, l'Abbe Rohrbacher, Hist. de l'Eglise Catholique, Paris, 1858, vol. xviii, pp. 421 et seq. The abbe dilates upon the fact that "the Church organizes the agreement of all the sciences by the labours of St. Thomas of Aquin and his contemporaries." For the complete subordination of science to theology by St. Thomas, see Eicken, chap. vi. For the theological character of science in the Middle Ages, recognised by a Protestant philosophic historian, see the well-known passage in Guizot, History of Civilization in Europe; and by a noted Protestant ecclesiatic, see Bishop Hampden's Life of Thomas Aquinas, chaps. xxxvi, xxxvii; see also Hallam, Middle Ages, chap. ix. For dealings of Pope John XXII, of the Kings of France and England, and of the Republic of Venice, see Figuier, L'Alchimie et la Alchimistes, pp. 140, 141, where, in a note, the text of the bull Spondet paritur is given. For popular legends regarding Albert and St. Thomas, see Eliphas Levi, Hist. de la Magie, liv. iv, chap. iv. The theological path thus opened by these strong men became the main path for science during ages, and it led the world ever further and further from any fruitful fact or useful method. Roger Bacon's investigations already begun were discredited: worthless mixtures of scriptural legends with imperfectly authenticated physical facts took their place. Thus it was that for twelve hundred years the minds in control of Europe regarded all real science as FUTILE, and diverted the great current of earnest thought into theology.