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earth, and this view was based upon the passage in the one hundred and thirty-fifth Psalm, "He bringeth the wind out of his treasuries."(210) (210) For D'Ailly, see his Concordia astronomicae veritatis cum theologia (Paris, 1483--in the Imago mundi--and Venice, 1490); also Eck's commentary on Aristotle's Meteorologica (Ausburg, 1519), lib. ii, nota 2; also Reisch, Margarita philosophica, lib. ix, c. 18. Such were the main typical attempts during nearly fourteen centuries to build up under theological guidance and within scriptural limitations a sacred science of meteorology. But these theories were mainly evolved in the effort to establish a basis and general theory of phenomena: it still remained to account for special manifestations, and here came a twofold development of theological thought. On one hand, these phenomena were attributed to the Almighty, and, on the other, to Satan. As to the first of these theories, we constantly find the Divine wrath mentioned by the earlier fathers as the cause of lightning, hailstorms, hurricanes, and the like. In the early days of Christianity we see a curious struggle between pagan and Christian belief upon this point. Near the close of the second century the Emperor Marcus Aurelius, in his effort to save the empire, fought a hotly contested battle with the Quadi, in what is now Hungary. While the issue of this great battle was yet doubtful there came suddenly a blinding storm beating into the faces of the Quadi, and this gave the Roman troops the advantage, enabling Marcus Aurelius to win a decisive victory. Votaries of each of the great religions claimed that this storm was caused by the object of their own adoration. The pagans insisted that Jupiter had sent the storm in obedience to their prayers, and on the Antonine Column at Rome we may still see the figure of