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The impulse thus given to childish fear and hatred against the investigation of nature was felt for centuries; more and more chemistry came to be known as one of the "seven devilish arts." Thus began a long series of demonstrations against magic from the centre of Christendom. In 1437, and again in 1445, Pope Eugene IV issued bulls exhorting inquisitors to be more diligent in searching out and delivering over to punishment magicians and witches who produced bad weather, the result being that persecution received a fearful impulse. But the worst came forty years later still, when, in 1484, there came the yet more terrible bull of Pope Innocent VIII, known as Summis Desiderantes, which let inquisitors loose upon Germany, with Sprenger at their head, armed with the Witch-Hammer, the fearful manual Malleus Maleficarum, to torture and destroy men and women by tens of thousands for sorcery and magic. Similar bulls were issued in 1504 by Julius II, and in 1523 by Adrian VI. The system of repression thus begun lasted for hundreds of years. The Reformation did little to change it, and in Germany, where Catholics and Protestants vied with each other in proving their orthodoxy, it was at its worst. On German soil more than one hundred thousand victims are believed to have been sacrificed to it between the middle of the fifteenth and the middle of the sixteenth centuries. Thus it was that from St. Augustine to St. Thomas Aquinas, from Aquinas to Luther, and from Luther to Wesley, theologians of both branches of the Church, with hardly an exception, enforced the belief in magic and witchcraft, and, as far as they had power, carried out the injunction, "Thou shalt not suffer a witch to live." How this was ended by the progress of scientific modes of thought I