The only element of rationalism that one historian of culture can detect is the tendency of the German moralists of the time to turn the devil into an abstraction by identifying him with the different aspects of human folly and vice. [144] There was, as a matter of fact, a somewhat higher manifestation of the spirit of reason in the shape of some new protests against the superstition of sorcery. About 1560 a Catholic priest named Cornelius Loos Callidius was imprisoned by a papal nuncio for declaring that witches' confessions were merely the results of torture. Forced to retract, he was released; but again offended, and was again imprisoned, dying in time to escape the fate of a councillor of Trèves, named Flade, who was burned alive for arguing, on the basis of an old canon (mistakenly named from the Council of Ancyra), that sorcery is an imaginary crime. [145] Such an infamy explains a great deal of the stagnation of many Christian generations. But courage was not extinct; and in 1563 there appeared the famous John Wier's treatise on witchcraft, [146] a work which, though fully adhering to the belief in the devil and things demoniac, argued against the notion that witches were conscious workers of evil. Wier [147] was a physician, and saw the problem partly as one in pathology. Other laymen, and even priests, as we have seen, had reacted still more strongly against the prevailing insanity; but it had the authority of Luther on its side, and with the common people the earlier protests counted for little.