of Redi refute a doctrine which had held part of the biological field for above two thousand years, and which still has adherents. Of course Augustine, as do modern Catholic biologists, excepted man from the operation of secondary causes, and held that his soul was created by the direct intervention of the Creator. Augustine's concessions are, therefore, more seeming than real, and, moreover, we find him denying the existence of the antipodes on the ground that Scripture is silent about them, and also, that if God had placed any races there, they could not see Christ descending at his second coming. To Augustine the air was full of devils who are the cause of "all diseases of Christians." In other words, he was not ahead of the illusions of his age. Then, too, he shows that allegorizing spirit which was manifest in Greece a thousand years earlier; the spirit which reads hidden meanings in Homer, in Horace, and in Omar Khayyám; and which, in the hands of present-day Gnostics, mostly fantastic or illiterate cabalists, converts the plain narratives of Old and New Testaments into vehicles of mysterious types and esoteric symbols. It is in such allegorical vein that Augustine explains the outside and inside pitching of the ark as typifying the safety of the Church from the leaking-in of heresy; while the ghastly application of symbolical exegetics is seen in his citation of the words of Jesus, "Compel them to come in," as a Divine warrant for the slaughter of heretics. We shall meet with no other such commanding figure in Church history till nine hundred years have passed, when Thomas Aquinas, the "Angel of the Schools," appears, but although that period marks no advance of the Church from her central position, it witnessed changes in her fortune through the intrusion of a strange people into her territory and sanctuaries. * * * * *