relates of him that he maintained that “divine strength lies altogether in nature, which has in itself the causes of origination, of growth, and of decay, but lacks all sensation and conformation.” The other Peripatetics occupied themselves more with working up individual doctrines of Aristotle, with bringing out his works in a commentated form, which is more or less rhetorical in character, though similar in content. But in practical life the Peripatetic school maintained as the principle of happiness, the unity of reason and inclination. We thus may set aside any further expansion of the Peripatetic philosophy, because it has no longer the same interest, and later on tended to become a popular philosophy (Vol. I. p. 479, Vol. II. p. 130); in this mode it no longer remained an Aristotelian philosophy, although this, too, as what is really speculative, must coincide most closely with actuality. This decay of the Aristotelian philosophy is, indeed, closely connected with the circumstance already mentioned (pp. 126-128), that the Aristotelian writings soon disappeared, and that the Aristotelian philosophy did not retain its place so much through these documents as through the traditions in the school, whereby they soon underwent material changes; and amplifications of Aristotle’s doctrines were brought about, as to which it is not known whether some may not have slipped into what pass for his works. Since Aristotle’s leading thought has penetrated all spheres of consciousness, and this isolation in the determination through the Notion, because it is likewise necessary, contains in every sphere the profoundest of true thoughts, Aristotle, to anticipate here the external history of his philosophy as a whole, for many centuries was the constant mainstay of the cultivation of thought. When in the Christian West science disappeared amongst the Christians, the fame of Aristotle shone forth with equal brilliance amongst the Arabians, from whom, in later times, his philosophy was again passed over to the West. The triumph which was celebrated upon the revival of learning, on account of the Aristotelian philosophy having been expelled from the schools, from the sciences, and specially from theology, as from the philosophy which deals with absolute existence, must be regarded in two different aspects. In the first place we must remember that it was not the Aristotelian philosophy which was expelled, so much as the principle of the science of theology which supported itself thereon, according to which the first truth is one which is given and revealed—an hypothesis which is once for all a fundamental one, and by which reason and thought have the right and power to move to and fro only superficially. In this form the thought which was awakened in the Middle Ages reconstructed its theology more especially, entered into all dialectic movements and determinations, and erected an edifice where the material that was given was only superficially worked up,