Hellenic culture and humanity! It is not a mere accident that with philosophy Clemens and Origen also sought to save the unitarian principles in so far as to reject the doctrine of eternal punishment in hell, and maintain that the devil will finally become good, and God be all in all. But such a view could not command attention at a time when Christianity, only because it was not sharply and consistently dualistic, felt itself endangered by that wholly consistent and thorough-going dualism which under the name of Manicheism once more advanced against Europe from the Persian border. Although Manicheism seemed to incur defeat, nevertheless one of its former adherents, Augustine, infused its spirit into the Church. During the century which followed him the Germanic migration destroyed, along with the last schools, the last vestiges of Græco-Romaic culture. The Barbarians were persuaded to receive baptism, often by means of pomp and deceit; their divinities, as formerly the denizens of Olympus, were degraded to evil demons. Every thing antecedent to their union with the Church or disconnected with it,--the old experiences and traditions of these converted nations,--all was condemned and referred to the world of evil. The dominion of Oriental dualism in Europe was absolutely established, and the long night of the Dark Ages had set in. Six centuries separate Proclus, the last Neoplatonican of any note, and Augustine the last of the Fathers educated in philosophy, from Anselm the founder of scholasticism! Between them lies an expanse in which Gregory the Great and Scotus Erigena are almost the only stars, and these by no means of the first magnitude. "There are deserts in time, as well as space," says Bacon. When again a feeble attempt at scientific activity was possible, the monkish scholar was happy enough to possess a few maculated leaves of Aristotle, obtained, but not directly, from the Arabs. Upon these leaves he read with amazement and admiration the method for a logical investigation. It was, for the rest, Hermes Trismegistus, Dionysius Areopagita (the translation of Scotus Erigena), and other such mystical works from unknown hands, with here and there touches of Neoplatonism which had been inserted by the dreamy scholiast when in need of material for rounding out the cosmology, the principles of which he had found in the dogmas of the Church. As a matter of course the Dark Ages could not perceive, still less admit, the intimate relation existing between its cosmic views and those of Zoroaster; but still a dim suspicion of it can be detected. The learned men of the Middle Ages ascribed to Zoroaster the founding of the magical sciences. Sprenger (author of Malleus Malificarum, of which fatal work hereafter), Remigius, Jean Bodin, Delrio, and several other jurists and theologians, who have acquired a sad notoriety as judges of witch-trials, in their writings ascribe the origin of witchcraft to Zoroaster.