of a scholastic idiom which has remained untranslated. Many of these words, it is true, are in the first instance Latin translations of Greek terms introduced by pagan writers before the days of the Schoolmen; some, like _quality_ and _species_, by Cicero himself, and others, like _accident_, _actual_, and _essence_, by later Latin writers such as Quintilian or Macrobius. But it must be remembered that, even in these cases, the words, as we use them to-day, are not _mere_ translations. By their earnest and lengthy discussions the Schoolmen were all the time defining more strictly the meanings of these and of many other words already in use, and so adapting them to the European brain that in the thirteenth and fourteenth centuries it was an easy matter for the lawyers and for popular writers like Chaucer and Wyclif to stamp them with the authentic genius of the English language and turn them into current coin.[37] Nobody who understands the amount of pain and energy which go to the creation of new instruments of thought can feel anything but respect for the philosophy of the Middle Ages. If the philosophy of the Middle Ages is based on the logic of Aristotle, their science can be traced rather to the Greek thought of pre-Aristotelian times. For authority it relied very largely on a single dialogue of Plato, to which may be added Latin translations of a small part of Hippocrates, and of his post-Christian successor and interpreter, Galen. But the way in which its terms have entered right into the heart of our language is proof enough that this medieval science arose, not merely from blind subservience to tradition, but also from an actual survival of the kind of feeling, the kind of outlook which, ages ago, had created the tradition. In spite of that strong and growing sense of the individual soul, man was not yet felt, either physically or psychically, to be isolated from his surroundings in the way that he is to-day. Conversely his mind and soul were not felt to be imprisoned within, and dependent upon, his body. Intellectual classifications were accordingly less dry and clear, and science—that general speculative activity which a later age has split up into such categories as astronomy, physics, chemistry, physiology, psychology, ...—was as yet almost an undivided whole. Common words like _ascendant_, _aspect_, _atmosphere_, _choleric_, _common sense_, _complexion_, _consider_, _cordial_, _disaster_, _disposition_, _distemper_, _ether_, _hearty_, _humour_, _humorous_, _indisposed_, _influence_, _jovial_, _lunatic_, _melancholy_, _mercurial_, _phlegmatic_, _predominant_, _sanguine_, _saturnine_, _spirited_, _temper_, _temperament_, with _heart_, _liver_, _spleen_, and _stomach_ in their psychological sense, most of which retained their original and literal meanings down to the fourteenth century, give us more than a glimpse into the relations between body, soul, and cosmos, as they were felt by the medieval scientist.