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to be fettered by static and traditional ways of thought. Accordingly, in both cases men went ahead on their own and did better. No account of the rise of the European scientific mentality can omit some notice of this influence of the Byzantine civilisation in the background. In the sixth century there is a crisis in the history of the relations between the Byzantines and the West; and this crisis is to be contrasted with the influence of Greek literature on European thought in the fifteenth and sixteenth centuries. The two outstanding men, who in the Italy of the sixth century laid the foundations of the future, were St. Benedict and Gregory the Great. By reference to them, we can at once see how absolutely in ruins was the approach to the scientific mentality which had been attained by the Greeks. We are at the zero point of scientific temperature. But the life-work of Gregory and of Benedict contributed elements to the reconstruction of Europe which secured that this reconstruction, when it arrived, should include a more effective scientific mentality than that of the ancient world. The Greeks were over-theoretical. For them science was an off-shoot of philosophy. Gregory and Benedict were practical men, with an eye for the importance of ordinary things; and they combined this practical temperament with their religious and cultural activities. In particular, we owe it to St. Benedict that the monasteries were the homes of practical agriculturalists, as well as of saints and of artists and of men of learning. The alliance of science with technology, by which learning is kept in contact wtih irreducible and stubborn facts, owes much to the practical bent of the early Benedictines. Modern science derives from Rome as