In the first place, history shows that the majority of them were founded by _Papal charters_. Since universities were understood to have the power of conferring degrees of international value, they had to be universally acknowledged; this could be effected only by an authority of universal recognition; hence by the Roman-German Emperor—as the supreme prince of the world-wide Christian monarchy, or by the Pope, who was considered in the first place. He was the general Father and Teacher of Christendom; this is why Papal charters were so zealously sought after, in addition to imperial charters. Of the 44 universities called into existence before the year 1400, 31 were founded by Papal charters. A similar condition prevailed in the fifteenth century and afterwards, up to the Reformation. This was no interference in foreign affairs: such an interpretation would have caused just surprise in the Middle Ages. That the highest spiritual power on earth should have the first claim in education was a matter of general concession. And certainly the manner in which the Church made use of this right, to speak with an historian of the universities, forms “one of the most important, and by no means least inglorious, parts of an activity so manifold and difficult” (_V. A. Huber_, Die Englischen Universitaeten, I, 1839, p. 14). These Papal charters breathe a warm _benevolence_ for science. Everywhere we find the wish expressed, that studies thrive in those places which are most suitable for the effectual spread of science, and that the different countries have a sufficient number of scientifically trained men.