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 as the modern anarchy of Europe has stimulated the intellectual vision of a League of Nations.

But for science something more is wanted than a general sense of the order in things. It needs but a sentence to point out how the habit of definite exact thought was implanted in the European mind by the long dominance of scholastic logic and scholastic divinity. The habit remained after the philosophy had been repudiated, the priceless habit of looking for an exact point and of sticking to it when found. Galileo owes more to Aristotle than appears on the surface of his Dialogues: he owes to him his clear head and his analytic mind.

I do not think, however, that I have even yet brought out the greatest contribution of medievalism to the formation of the scientific movement. I mean the inexpugnable belief that every detailed occurrence can be correlated with its antecedents in a perfectly definite manner, exemplifying general principles. Without this belief the incredible labours of scientists would be without hope. It is this instinctive conviction, vividly poised before the imagination, which is the motive power of research: — that there is a secret, a secret which can be unveiled. How has this conviction been so vividly implanted on the European mind?

When we compare this tone of thought in Europe with the attitude of other civilisations when left to themselves, there seems but one source for its origin. It must come from the medieval insistence on the rationality of God, conceived as with the personal energy of Jehovah and with the rationality of a Greek philosopher. Every detail was supervised and ordered: the search into nature could only result in the