nec loquantur in lingua populi, et populi linguam hebræam cum azotica confundentes” [azotica or arethica means the profane tongue (Ducange); Hebrew being a Sancta lingua]. The pantheistic outburst of the later twelfth century, although deriving in part from Erigena, was probably fed by the commentary of Alexander of Aphrodisias. This commentary was widely read in Arabic and Arab-latin translations, the latter of which were made, as we know (v. A. Jourdain, p. 123 and seq.), by Gerard of Cremona (d. 1187). Alexander’s more material interpretation of ὕλη involved the return of All into God; hence no resurrection, no future life. In his followers these doctrines become grosser and grosser, and, fused with other Arabian doctrine, prepared for and afterwards strengthened the Averroism of Padua, in the XV-XVIth century, in which system it was taught that the universal soul, dipping for the time into the individual man, is at death resumed into the universal soul. This virtual denial of personal immortality was of course bitterly resented by the Church. (Vid. p. 68, note.) Thus from the thirteenth century onwards pantheistic infidelity survived and even defied the menaces and the punishments of the Church. [22] Both Albert and Aquinas were inconsistent. Hauréau points out that St Thomas was a vitalist in physics, an animist in metaphysics, a nominalist in philosophy, and a realist in theology. “Il a cherché à reconcilier des morts (i.e. Plato and Aristotle) qui, toute leur vie, se sont contredits.” But even sceptics contradict themselves; and it is fair to add that St Thomas pushed universals back to immanence in the Divine mind. For Plato the ideas are thoughts of universal mind; for Aristotle God, or Nature by its thoughts or plans determines the lines of phenomena: thus Plato and Aristotle were more alike than Thomas knew, or Hauréau admits. There was no such thing of course as The Scholastic Philosophy, of which I read again but the other day in a modern work. Scholasticism is the very various teaching of the schools of the XI-XVth centuries; though its general tendency was to search rather into the origin and nature than into the functions of being. The philosophy of the thirteenth century on the whole was eclectic;—though perhaps eclectic by confusion rather than by reconciliation. The rule of authority prevented an appreciation of the relative values of opinions; the recognised authorities were equally true, and had to be dovetailed together somehow. Critical interpretation had not begun. [23] The objection should not lie against hair splitting, for thought cannot be too penetrating; but against the splitting of imaginary hairs. [24] M. Charles Jourdain thus describes the procession of Rector, doctors and disciples of the University of Paris at the beginning of the fourteenth century. At the end of this century its decay began.