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astray until Torricelli made his experiments; also, the declaration that we see the lightning before we hear the thunder because "sight is nobler than hearing." In chemistry we have the same theologic tendency to magic, and, as a result, a muddle of science and theology, which from one point of view seems blasphemous and from another idiotic, but which none the less sterilized physical investigation for ages. That debased Platonism which had been such an important factor in the evolution of Christian theology from the earliest days of the Church continued its work. As everything in inorganic nature was supposed to have spiritual significance, the doctrines of the Trinity and Incarnation were turned into an argument in behalf of the philosopher's stone; arguments for the scheme of redemption and for transubstantiation suggested others of similar construction to prove the transmutation of metals; the doctrine of the resurrection of the human body was by similar mystic jugglery connected with the processes of distillation and sublimation. Even after the Middle Ages were past, strong men seemed unable to break away from such reasoning as this--among them such leaders as Basil Valentine in the fifteenth century, Agricola in the sixteenth, and Van Helmont in the seventeenth. The greatest theologians contributed to the welter of unreason from which this pseudo-science was developed. One question largely discussed was, whether at the Redemption it was necessary for God to take the human form. Thomas Aquinas answered that it was necessary, but William Occam and Duns Scotus answered that it was not; that God might have taken the form of a stone, or of a log, or of a beast. The possibilities opened to wild substitutes for science by this sort of reasoning were